Then again Abraham took a wife, and her name [was] Keturah.
1. Abraham another wife Keturah ] We are not told the period in Abraham’s history at which his marriage with Keturah took place. The mention of it here is introduced, in order to complete the account of his descendants, before the narrative passes on to the story of Isaac and Jacob.
Keturah ] This name means “incense.” It is conceivable that the name stands in some sort of relation to the “frankincense” trade, which was carried on, by regular routes, between Arabia and Syria and Egypt. In 1Ch 1:32 she is called “a concubine.”
Fuente: The Cambridge Bible for Schools and Colleges
1 6. Abraham’s Descendants by Keturah
This section is from J.
The children by a concubine represent tribal relationship of a secondary and less intimate character. The domestic tradition in these verses preserves the recollection of an early connexion between the ancestors of Israel and the clans or tribes on the borders of the North Arabian desert.
Fuente: The Cambridge Bible for Schools and Colleges
– The Death of Abraham
1. qeturah, Qeturah, incense.
2. zmran, Zimran, celebrated in song. yaqshan, Joqshan, fowler. medan, Medan, judge. mdyan, Midian, one who measures. yshbaq, Jishbaq, he leaves. shuach, Shuach, pit.
3. letushym, Letushim, hammered, sharpened. le’umym, Leummim, peoples.
4. eypah, Ephah, darkness. eper, Epher, dust. ‘abyda, Abida, father of knowledge. ‘eldaah, Eldaah, knowing?
Another family is born to Abraham by Keturah, and portioned off, after which he dies and is buried.
Gen 25:1-6
Added and took a wife. – According to the laws of Hebrew composition, this event may have taken place before that recorded in the close of the previous chapter. Of this law we have several examples in this very chapter. And there is nothing contrary to the customs of that period in adding wife to wife. We cannot say that Abraham was hindered from taking Keturah in the lifetime of Sarah by any moral feeling which would not also have hindered him from taking Hagar. It has been also noticed that Keturah is called a concubine, which is thought to imply that the proper wife was still living; and that Abraham was a very old man at the death of Sarah. But, on the other hand, it is to be remembered that these sons were in any case born after the birth of Isaac, and therefore after Abraham was renewed in vital powers. If this renewal of vigor remained after the birth of Isaac, it may have continued some time after the death of Sarah, whom he survived thirty-eight years. His abstinence from any concubine until Sarah gave him Hagar is against his taking any other during Sarahs lifetime. His loneliness on the death of Sarah may have prompted him to seek a companion of his old age. And if this step was delayed until Isaac was married, and therefore separated from him, an additional motive would impel him in the same direction. He was not bound to raise this wife to the full rights of a proper wife, even though Sarah were dead. And six sons might be born to him twenty-five years before his death. And if Hagar and Ishmael were dismissed when he was about fifteen years old, so might Keturah when her youngest was twenty or twenty-five. We are not warranted, then, still less compelled, to place Abrahams second marriage before the death of Sarah, or even the marriage of Isaac. It seems to appear in the narrative in the order of time.
Gen 25:2
The endeavors to ascertain the tribes that descended from these six sons of Keturah have not been very successful. Zimran has been compared with Zabram (Ptol. vi. 7, 5), situated west of Mecca on the Red Sea. Jokshan with the Kassanitai (Ptol. vi. 7, 6), and with the tribe Jakish among the Himyarites in South Arabia. Medan with Modiana on the east coast of the Aelanitic Gulf. Midian is found in two localities west of the Aelanitic Gulf and east of the Salt Sea. Among the former, Moses afterward found refuge. The latter are probably east of Abrahams residence. Ishbak is compared with Shobek, a place in Idumaea. Shuah probably belongs to the same region. He may be the ancestor of Bildad the Shuhite Job 2:11. Of these, Midian alone appears to be ascertained. The others may have been absorbed in that congeries of tribes, the Arabs.
Gen 25:3-4
Sheba, Dedan, and Asshurim are recurring names Gen 10:7, Gen 10:22, Gen 10:28, describing other tribes of Arabs equally unknown. The three sons of Dedan may be traced in the tribe Asir of the south of Hejaz, the Beni Leits of Hejaz, and the Beni Lam of the borders of Mesopotamia. Of the sons of Midian, Epha is mentioned in Isa 60:6 along with Midian. Epher is compared with Beni Ghifar in Hejaz, Henok with Hanakye north of Medinah, Abida with the Abide, and Eldaah with the Wadaa. These conjectures of Burckhardt are chiefly useful in showing that similar names are still existing in the country. There are here six sons of Abraham, seven grandsons, and three great-grandsons, making sixteen descendants by Keturah. If there were any daughters, they are not noticed. It is not customary to mention females, unless they are connected with leading historical characters. These descendants of Abraham and Keturah are the third contribution of Palgites to the Joktanites, who constituted the original element of the Arabs, the descendants of Lot and Ishmael having preceded them. All these branches of the Arab nation are descended from Heber.
Gen 25:5-6
Abraham makes Isaac his heir Gen 24:36. He gives portions to the sons of the concubines during his lifetime, and sends them away to the East. Ishmael had been portioned off long before Gen 21:14. The East is a general name for Arabia, which stretched away to the southeast and east of the point where Abraham resided in the south of Palestine. The northern part of Arabia, which lay due east of Palestine, was formerly more fertile and populous than now. The sons of Keturah were probably dismissed before they had any children. Their notable descendants, according to custom, are added here before they are dismissed from the main line of the narrative.
Gen 25:7-11
The death of Abraham. His years were a hundred and seventy-five. He survived Sarah thirty-eight years, and Isaacs marriage thirty-five. His grandfather lived a hundred and forty-eight years, his father two hundred and five, his son Isaac a hundred and eighty, and his grandson Jacob a hundred and forty-seven; so that his years were the full average of that period. Expired – breathed his last. In a happy old age, in external and internal blessedness Gen 15:15. Old and full – having attained to the standard length of life in his days, and being satisfied with this life, so that he was ready and willing to depart. Gathered to his peoples Gen 15:15. To be gathered is not to cease to exist, but to continue existing in another sphere. His peoples, the departed families, from whom he is descended, are still in being in another not less real world. This, and the like expression in the passage quoted, give the first fact in the history of the soul after death, as the burial is the first step in that of the body.
Gen 25:9-10
Isaac and Ishmael, – in brotherly cooperation. Ishmael was the oldest son, dwelt in the presence of all his brethren, and had a special blessing. The sons of Keturah were far away in the East, very young, and had no particular blessing. Ishmael is therefore properly associated with Isaac in paying the last offices to their deceased father. The burying-place had been prepared before. Its purchase is here rehearsed with great precision as a testimony of the fact. This burial-ground is an earnest of the promised possession.
Gen 25:11
This verse is an appendix to the history of Abraham, stating that the blessing of God, which he had enjoyed until his death, now descended upon his son Isaac, who abode at Beer-lahai-roi. The general name God is here employed, because the blessing of God denotes the material and temporal prosperity which had attended Abraham, in comparison with other men of his day. Of the spiritual and eternal blessings connected with Yahweh, the proper name of the Author of being and blessing, we shall hear in due time.
The section now completed contains the seventh of the documents commencing with the formula, these are the generations. It begins in the eleventh chapter and ends in the twenty-fifth, and therefore contains a greater number of chapters and amount of matter than the whole of the preceding narrative. This is as it should be in a record of the ways of God with man. In the former sections, things anterior and external to man come out into the foreground; they lie at the basis of his being, his mental and moral birth. In the present section, things internal to man and flowing from him are brought into view. These are coincident with the growth of his spiritual nature. The latter are no less momentous than the former for the true and full development of his faculties and capacities.
In the former sections the absolute being of God is assumed; the beginning of the heavens and the earth asserted. The reconstruction of skies and land and the creation of a new series of plants and animals are recorded. This new creation is completed by the creating of man in the image of God and after his likeness. The placing of man in a garden of fruit trees prepared for his sustenance and gratification; the primeval command, with its first lessons in language, physics, ethics, and theology; the second lesson in speaking when the animals are named; and the separation of man into the male and the female, are followed by the institutions of wedlock and the Sabbath, the fountain-heads of sociality with man and God, the foreshadows of the second and first tables of the law. The fall of man in the second lesson of ethics; the sentence of the Judge, containing in its very bosom the intimation of mercy; the act of fratricide, followed by the general corruption of the whole race; the notices of Sheth, of calling on the name of Yahweh begun at the birth of Enosh, of Henok who walked with God, and of Noah who found grace in his sight; the flood sweeping away the corruption of man while saving righteous Noah; and the confusion of tongues, defeating the ambition of man, while preparing for the replenishing of the earth and the liberties of men – these complete the chain of prominent facts that are to be seen standing in the background of mans history. These are all moments, potent elements in the memory of man, foundation-stones of his history and philosophy. They cannot be surmounted or ignored without absurdity or criminality.
In the section now completed the sacred writer descends from the general to the special, from the distant to the near, from the class to the individual. He dissects the soul of a man, and discloses to our view the whole process of the spiritual life from the newborn babe to the perfect man. Out of the womb of that restless selfish race, from whom nothing is willingly restrained which they have imagined to do, comes forth Abram, with all the lineaments of their moral image upon him. The Lord calls him to himself, his mercy, his blessing, and his service. He obeys the call. That is the moment of his new birth. The acceptance of the divine call is the tangible fact that evinces a new nature. Henceforth he is a disciple, having yet much to learn before he becomes a master, in the school of heaven. From this time forward the spiritual predominates in Abram; very little of the carnal appears.
Two sides of his mental character present themselves in alternate passages, which may be called the physical and the metaphysical, or the things of the body and the things of the soul. In the former only the carnal or old corrupt nature sometimes appears; in the latter, the new nature advances from stage to stage of spiritual growth unto perfection. His entrance into the land of promise is followed by his descent into Egypt, his generous forbearance in parting with Lot, his valorous conduct in rescuing him, and his dignified demeanor toward Melkizedec and the king of Sodom. The second stage of its spiritual development now presents itself to our view; on receiving the promise, Fear not, Abram: I am thy shield, thy exceeding great reward, he believes in the Lord, who counts it to him for righteousness, and enters into covenant with him. This is the first fruit of the new birth, and it is followed by the birth of Ishmael. On hearing the authoritative announcement, I am God Almighty; walk before me and be perfect, he performs the first act of that obedience which is the keystone of repentance, by receiving the sign of covenant, and proceeds to the high functions of holding communion and making intercession with God. These spiritual acts are followed by the destruction of the cities of the Jordan vale, with the preservation of Lot, the sojourning in Gerar, the birth of Isaac, and the league with Abimelek. The last great act of the spiritual life of Abraham is the surrender of his only son to the will of God, and this again is followed by the death and burial of Sarah, the marriage of Isaac, and the second marriage of Abraham.
It is manifest that every movement in the physical and ethical history of Abraham is fraught with instruction of the deepest interest for the heirs of immortality. The leading points in spiritual experience are here laid before us. The susceptibilities and activities of a soul born of the Spirit are unfolded to our view. These are lessons for eternity. Every descendant of Abraham, every collateral branch of his family, every contemporary eye or ear-witness, might have profited in the things of eternity by all this precious treasury of spiritual knowledge. Many of the Gentiles still had, and all might have had, a knowledge of the covenant with Noah, and a share in its promised blessings. This would not have precluded, but only promoted, the mission of Abraham to be the father of the seed in whom all the families of man should effectually be blessed. And in the meantime it would have caused to be circulated to the ends of the earth that new revelation of spiritual experience which was displayed in the life of Abraham for the perfecting of the saints.
Fuente: Albert Barnes’ Notes on the Bible
Gen 25:1-7
These are the days of the years of Abrahams life:–
The last years of Abraham
I.
ON THEIR NATURAL SIDE. Active to the last.
II. ON THEIR SPIRITUAL SIDE. He provided for the purity and peace of the chosen family, by sending away the sons of his concubines. He did this
(1) to prevent confusion of race,
(2) to avoid disturbance and quarrels. (T. H. Leale.)
Life and character of Abraham
I. THE FIRST PERIOD.
I. ABRAHAM COMES BEFORE US AS AN EMIGRANT.
II. ABRAHAM COMES BEFORE US AS A STRANGER.
III. ABRAHAM COMES BEFORE US IN AN ASPECT OF BRIGHT MORAL BEAUTY (Gen 13:5-18).
IV. A MORE OPEN AND SIGNAL EVIDENCE OF THE DIVINE
COUNTENANCE AWAITS THE PATRIARCH (chap. 14.).
V. CONSIDER ABRAHAM IN HIS PRIVATE COMMUNION WITH GOD.
II. THE SECOND PERIOD. Abraham has shown how unreservedly he can give credit to God for the fulfilment of His mere word, however incredible it might seem to the eye of sense. Will he also and equally give credit to God for the fulfilment of it in His own way?
I. IN THIS NEW TRIAL, THE PATRIARCHS FAITH APPEARS AT FIRST TO FAIL.
II. THE MANNER OF THE PATRIARCHS REVIVAL IS EMINENTLY
GRACIOUS (chap. 17.).
III. THE CULMINATING POINT OF ABRAHAMS EXALTATION IN CONNECTION WITH HIS CONDUCT TOWARDS LOT (chaps. 18., 19.).
IV. THE NEXT SCENE PRESENTS TO US THE PATRIARCH GRIEVOUSLY HUMBLED (chap. 20.).
V. THE ACTUAL FULFILMENT OF THE PROMISE DOES NOT
COMPLETELY ABOLISH ALL STRIFE BETWEEN THE FLESH AND THE
SPIRIT.
VI. THE SCENE ON MOUNT MORIAH FORMS THE CLIMAX OF
ABRAHAMS WALK OF FAITH.
VII. THE CLOSING INCIDENTS IN ABRAHAMS EVENTFUL LIFE. (T. H.Leale.)
Lessons
1. Piety as well a nature teacheth men to dispose of their estates which God hath given them unto their seed.
2. Abraham may not, will not alter the portion of the child of promise which God ordained. The best portion is for the children of promise. They have all (Gen 25:5).
3. Some portion below, the children of the flesh do carry away as theirs.
4. It is wisdom for good fathers to settle their families, while they are alive and stirring.
5. Some difference between the portion of the children of the flesh and of the promise God makes here below.
6. Transplantation into places not inhabited, to people, is a design allowed by God (Gen 25:6). (G. Hughes, B. D.)
Educated by illusion
Let us hastily recapitulate his history, so chequered by vicissitudes. He began his wanderings at Chanan; then seeking a new country, he entered Canaan, feeding his flocks there as long as pasture lasted, and then passed on. After that we find him still a wanderer, driven by famine to Egypt; then returning home, parting with Lot, losing his best friend, commanded to give up the dearest object of his heart, and at the close of life startled almost to find that he had not a foot of earth in which to make for his wife a grave. Thus throughout his life he was a pilgrim. In all we see Gods blessed principle of illusion by which He draws us on towards Himself. The object of our hope seems just before us, but we go on without attaining it; all appears failure, yet all this time we are advancing surely on our journey and find our hopes realized not here but in the kingdom beyond. Abraham learnt thus the infinite nature of duty, and this is what a Christian must always feel. He must never think that he can do all he ought to do. It is possible for the child to do each day all that is required of him; but the more we receive of the spirit of Christ, the larger, the more infinitely impossible of fulfilment will our circle of duties become. (F. W. Robertson, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER XXV
Abraham marries Keturah, 1.
Their issue, 2-4.
Makes Isaac his heir, 5;
but gives portions to the sons of his concubines, and sends
them eastward from Isaac, to find settlements, 6.
Abraham’s age, 7,
and death, 8.
Is buried by his sons Isaac and Ishmael in the cave of Machpelah,
9, 10.
God’s blessing upon Isaac, 11.
The generations of Ishmael, 12-16.
His age, 17,
and death, 18.
Of the generations of Isaac, 19,
who was married in his fortieth year, 20.
Rebekah his wife being barren, on his prayer to God she conceives, 21.
She inquires of the Lord concerning her state, 22.
The Lord’s answer, 23.
She is delivered of twins, 24.
Peculiarities in the birth of her sons Esau and Jacob, from which
they had their names, 25, 26.
Their different manner of life, 27, 28.
Esau, returning from the field faint, begs pottage from his
brother, 29, 30.
Jacob refuses to grant him any but on condition of his selling him
his birthright, 31.
Esau, ready to die, parts with his birthright to save his life, 32.
Jacob causes him to confirm the sale with an oath, 33.
He receives bread and pottage of lentiles, and departs, 34.
NOTES ON CHAP. XXV
Verse 1. Then again Abraham took a wife] When Abraham took Keturah we are not informed; it might have been in the lifetime of Sarah; and the original vaiyoseph, and he added, c., seems to give some countenance to this opinion. Indeed it is not very likely that he had the children mentioned here after the death of Sarah and from the circumstances of his age, feebleness, c., at the birth of Isaac, it is still more improbable. Even at that age, forty years before the marriage of Isaac, the birth of his son is considered as not less miraculous on his part than on the part of Sarah for the apostle expressly says, Ro 4:19, that Abraham considered not his own body NOW DEAD, when he was about a hundred years old, nor the DEADNESS of Sarah’s womb; hence we learn that they were both past the procreation of children, insomuch that the birth of Isaac is ever represented as supernatural. It is therefore very improbable that he had any child after the birth of Isaac; and therefore we may well suppose that Moses had related this transaction out of its chronological order, which is not unfrequent in the sacred writings, when a variety of important facts relative to the accomplishment of some grand design are thought necessary to be produced in a connected series. On this account intervening matters of a different complexion are referred to a future time. Perhaps we may be justified in reading the verse: “And Abraham had added, and had taken a wife (besides Hagar) whose name was Keturah,” c. The chronology in the margin dates this marriage with Keturah A. M. 2154, nine years after the death of Sarah, A. M. 2145. Jonathan ben Uzziel and the Jerusalem Targum both assert that Keturah was the same as Hagar. Some rabbins, and with them Dr. Hammond, are of the same opinion but both Hagar and Keturah are so distinguished in the Scriptures, that the opinion seems destitute of probability.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
After Sarah’s death and Isaac’s marriage Abraham took a wife, ( a secondary wife, or a concubine, as she is called, Gen 25:6, and 1Ch 1:32), not from any inordinate lust, which his age and eminent grace may sufficiently evince, but from a desire of more children, and of accomplishing God’s promise concerning the great multiplication of his seed.
Keturah was a distinct person from Hagar, as appears from Gen 25:6, and Gen 25:12, and, as it seems, of better quality, and younger, for Hagar was now eighty years old, and not likely to be a mother of six children.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. Abraham took a wiferather,”had taken”; for Keturah is called Abraham’s concubine, orsecondary wife (1Ch 1:32); andas, from her bearing six sons to him, it is improbable that hemarried after Sarah’s death; and also as he sent them all out to seektheir own independence, during his lifetime, it is clear that thismarriage is related here out of its chronological order, merely toform a proper winding up of the patriarch’s history.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then again Abraham took a wife,…. Three years after the death of Sarah, and when his son Isaac was married, and he alone, and now one hundred and forty years of age:
and her name [was] Keturah; who she was, or of what family, is not said. An Arabic writer z says she was a daughter of the king of the Turks; another a of them calls her the daughter of King Rama; and another b the daughter of Pactor, king of Rabbah; but there were then no such people in being. Very probably she was one of Abraham’s handmaids born in his house, or bought with his money, perhaps the chief and principal of them. The Targums of Jonathan and Jerusalem say she is the same with Hagar, and so, Jarchi; but this is rejected by Aben Ezra, since mention is made of Abraham’s concubines, Ge 25:6; whereas it does not appear he ever had any other than Hagar and Keturah, and therefore could not be the same; and besides, the children of Hagar and Keturah are in this chapter reckoned as distinct. Cleodemus c, a Heathen writer, makes mention of Keturah as a wife of Abraham’s, by whom he had many children, and names three of them. Sir Walter Raleigh d thinks, that the Kenites, of whom Jethro, the father- in-law of Moses, was, had their name from Keturah, being a nation of the Midianites that descended from her.
z Abul. Pharag. Hist. Dynast. p. 14. a Elmacinus, p. 34. apud Hottinger. Smegma, p. 309. b Patricides, p. 19. in ib. c Apud Euseb. Praepar. Evangel. l. 9. c. 20. p. 422. d History of the World, l. 2. c. 4. sect. 2. p. 157.
Fuente: John Gill’s Exposition of the Entire Bible
Abraham’s Marriage to Keturah is generally supposed to have taken place after Sarah’s death, and his power to beget six sons at so advanced an age is attributed to the fact, that the Almighty had endowed him with new vital and reproductive energy for begetting the son of the promise. But there is no firm ground for this assumption; as it is not stated anywhere, that Abraham did not take Keturah as his wife till after Sarah’s death. It is merely an inference drawn from the fact, that it is not mentioned till afterwards; and it is taken for granted that the history is written in strictly chronological order. But this supposition is precarious, and is not in harmony with the statement, that Abraham sent away the sons of the concubines with gifts during his own lifetime; for in the case supposed, the youngest of Keturah’s sons would not have been more than twenty-five or thirty years old at Abraham’s death; and in those days, when marriages were not generally contracted before the fortieth year, this seems too young for them to have been sent away from their father’s house. This difficulty, however, is not decisive. Nor does the fact that Keturah is called a concubine in Gen 25:6, and 1Ch 1:32, necessarily show that she was contemporary with Sarah, but may be explained on the ground that Abraham did not place her on the same footing as Sarah, his sole wife, the mother of the promised seed. Of the sons and grandsons of Keturah, who are mentioned in 1Ch 1:32 as well as here, a few of the names may still be found among the Arabian tribes, but in most instances the attempt to trace them is very questionable. This remark applies to the identification of Zimran with (Ptol. vi. 7, 5), the royal city of the to the west of Mecca, on the Red Sea; of Jokshan with the , on the Red Sea (Ptol. vi. 7, 6), or with the Himyaritish tribe of Jakish in Southern Arabia; of Ishbak with the name Shobek, a place in the Edomitish country first mentioned by Abulfeda; of Shuah with the tribe Syayhe to the east of Aila, or with Szyhhan in Northern Edom (Burckhardt, Syr. 692, 693, and 945), although the epithet the Shuhite, applied to Bildad, points to a place in Northern Idumaea. There is more plausibility in the comparison of Medan and Midian with on the eastern coast of the Elanitic Gulf, and , a tract to the north of this (Ptol. vi. 7, 2, 27; called by Arabian geographers Madyan, a city five days’ journey to the south of Aila). The relationship of these two tribes will explain the fact, that the Midianim, Gen 37:28, are called Medanim in Gen 37:36.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Abraham’s Death. | B. C. 1822. |
1 Then again Abraham took a wife, and her name was Keturah. 2 And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. 3 And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim. 4 And the sons of Midian; Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah. 5 And Abraham gave all that he had unto Isaac. 6 But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country. 7 And these are the days of the years of Abraham’s life which he lived, an hundred threescore and fifteen years. 8 Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people. 9 And his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre; 10 The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife.
Abraham lived, after the marriage of Isaac, thirty-five years, and all that is recorded concerning him during the time lies here in a very few verses. We hear no more of God’s extraordinary appearances to him or trials of him; for all the days, even of the best and greatest saints, are not eminent days, some slide on silently, and neither come nor go with observation; such were these last days of Abraham. We have here,
I. An account of his children by Keturah, another wife whom he married after the death of Sarah. He had buried Sarah and married Isaac, the two dear companions of his life, and was now solitary. He wanted a nurse, his family wanted a governess, and it was not good for him to be thus alone. He therefore marries Keturah, probably the chief of his maid-servants, born in his house or bought with money. Marriage is not forbidden to old age. By her he had six sons, in whom the promise made to Abraham concerning the great increase of his posterity was in part fulfilled, which, it is likely, he had an eye to this marriage. The strength he received by the promise still remained in him, to show how much the virtue of the promise exceeds the power of nature.
II. The disposition which Abraham made of his estate, Gen 25:5; Gen 25:6. After the birth of these sons, he set his house in order, with prudence and justice. 1. He made Isaac his heir, as he was bound to do, in justice to Sarah his first and principal wife, and to Rebekah who married Isaac upon the assurance of it, ch. xxiv. 36. In this all, which he settled upon Isaac, are perhaps included the promise of the land of Canaan, and the entail of the covenant. Or, God having already made him the heir of the promise, Abraham therefore made him heir of his estate. Our affection and gifts should attend God’s. 2. He gave portions to the rest of his children, both to Ishmael, though at first he was sent empty away, and to his sons by Keturah. It was justice to provide for them; parents that do not imitate him in this are worse than infidels. It was prudence to settle them in places distant from Isaac, that they might not pretend to divide the inheritance with him, nor be in any way a care or expense to him. Observe, He did this while he yet lived, lest it should not be done, or not so well done, afterwards. Note, In many cases it is wisdom for men to make their own hands their executors, and what they find to do to do it while they live, as far as they can. These sons of the concubines were sent into the country that lay east from Canaan, and their posterity were called the children of the east, famous for their numbers, Jdg 6:5; Jdg 6:33. Their great increase was the fruit of the promise made to Abraham, that God would multiply his seed. God, in dispensing his blessings, does as Abraham did; common blessings he gives to the children of this world, as to the sons of the bond-woman, but covenant-blessings he reserves for the heirs of promise. All that he has is theirs, for they are his Isaacs, from whom the rest shall be for ever separated.
III. The age and death of Abraham, Gen 25:7; Gen 25:8. He lived 175 years, just 100 years after he came to Canaan; so long he was a sojourner in a strange country. Though he lived long and lived well, though he did good and could ill be spared, yet he died at last. Observe how his death is here described. 1. He gave up the ghost. His life was not extorted from him, but he cheerfully resigned it; into the hands of the Father of spirits he committed his spirit. 2. He died in a good old age, an old man; so God had promised him. His death was his discharge from the burdens of his age: an old man would not so live always. It was also the crown of the glory of his old age. 3. He was full of years, or full of life (as it might be supplied), including all the conveniences and comforts of life. He did not live till the world was weary of him, but till he was weary of the world; he had had enough of it, and desired no more. Vixi quantum satis est–I have lived long enough. A good man, though he should not die old, dies full of days, satisfied with living here, and longing to live in a better place. 4. He was gathered to his people. His body was gathered to the congregation of the dead, and his soul to the congregation of the blessed. Note, Death gathers us to our people. Those that are our people while we live, whether the people of God or the children of this world, are the people to whom death will gather us.
IV. His burial, Gen 25:9; Gen 25:10. Here is nothing recorded of the pomp or ceremony of his funeral; only we are told, 1. Who buried him: His sons Isaac and Ishmael. It was the last office of respect they had to pay to their good father. Some distance there had formerly been between Isaac and Ishmael; but it seems either that Abraham had himself brought them together while he lived, or at least that his death reconciled them. 2. Where they buried him: in his own burying-place, which he had purchased, and in which he had buried Sarah. Note, Those that in life have been very dear to each other may not only innocently, but laudably, desire to be buried together, that in their deaths they may not be divided, and in token of their hopes of rising together.
Fuente: Matthew Henry’s Whole Bible Commentary
GENESIS – CHAPTER TWENTY-FIVE
Verses 1-4:
Some suggest Abraham may have married Keturah prior to Sarah’s death. This does not appear likely. Keturah was possibly a servant in the household, as Hagar had been.
That Abraham fathered at least six sons following Sarah’s death indicates he retained his youthful vigor long after the birth of Isaac.
Abraham’s sons by Keturah settled primarily in the region bounded on the west by the Red Sea, and on the east by the Persian Gulf.
Fuente: Garner-Howes Baptist Commentary
1. Then again Abraham took a wife (15) It seems very absurd that Abraham, who is said to have been dead in his own body thirty-eight years before the decease of Sarah, should, after her death, marry another wife. such an act was, certainly, unworthy of his gravity. Besides, when Paul commends his faith, (Rom 4:19,) he not only asserts that the womb of Sarah was dead, when Isaac was about to be born, but also that the body of the father himself was dead. Therefore Abraham acted most foolishly, if, after the loss of his wife, he, in the decrepitude of old age, contracted another marriage. Further, it is at variance with the language of Paul, that he, who in his hundredth year was cold and impotent, (16) should, forty years afterwards, have many sons. Many commentators, to avoid this absurdity, suppose Keturah to have been the same person as Hagar. But their conjecture is immediately refuted in the context; where Moses says, Abraham gave gifts to the sons of his concubines. The same point is clearly established from 1Ch 1:32. Others conjecture that, while Sarah was yet living, he took another wife. This, although worthy of grave censure, is however not altogether incredible. We know it to be not uncommon for men to be rendered bold by excessive license. Thus Abraham having once transgressed the law of marriage, perhaps, after the dispute respecting Hagar, did not desist from the practice of polygamy. It is also probable that his mind had been wounded, by the divorce which Sarah had compelled him to make with Hagar. Such conduct indeed was disgraceful, or, at least, unbecoming in the holy patriarch. Nevertheless no other, of all the conjectures which have been made, seems to me more probable. If it be admitted, the narrative belongs to another place; but Moses is frequently accustomed to place those things which have precedence in time, in a different order. And though this reason should not be deemed conclusive, yet the fact itself shows an inverted order in the history. (17) Sarah had passed her ninetieth year, when she brought forth her son Isaac; she died in the hundred and twenty-seventh year of her age; and Isaac married when he was forty years old. Therefore, nearly four years intervened between the death of his mother and his nuptials. If Abraham took a wife after this, what was he thinking of, seeing that he had been during so many years accustomed to a single life? It is therefore lawful to conjecture that Moses, in writing the life of Abraham, when he approached the closing scene, inserted what he had before omitted. The difficulty, however, is not yet solved. For whence proceeded Abraham’s renovated vigor, (18) since Paul testifies that his body had long ago been withered by age? Augustine supposes not only that strength was imparted to him for a short space of time, which might suffice for Isaac’s birth; but that by a divine restoration, it flourished again during the remaining term of his life. Which opinion, both because it amplifies the glory of the miracle, and for other reasons, I willingly embrace. (19) And what I have before said, namely, that Isaac was miraculously born, as being a spiritual seed, is not opposed to this view; for it was especially on his account that the failing body of Abraham was restored to vigor. That others were afterwards born was, so to speak, adventitious. Thus the blessing of God pronounced in the words, “Increase and multiply,” which was annexed expressly to marriage, is also extended to unlawful connexions. Certainly, if Abraham married a wife while Sarah was yet alive, (as I think most probable,) his adulterous connection was unworthy of the divine benediction. But although we know not why this addition was made to the just measure of favor granted to Abraham, yet the wonderful providence of God appears in this, that while many nations of considerable importance descended from his other sons, the spiritual covenant, of which the rest also bore the sign in their flesh, remained in the exclusive possession of Isaac.
(15) “ Et addidit Abraham et accepit uxorem.” The Geneva version of our own Bible has it: “Nov Abraham had taken him another wife called Keturah;” and adds in the margin, “while Sarah was yet alive,” which agrees, as will appear in what follows, with the opinion of Calvin, expressed in this Commentary. — Ed.
(16) “ Frigidus, et ad generandum impotens.”
(17) “ Atque ut haec ratio non urgeat, res tamen ipsa ostendit esse in hac historia, “ ὕστερον προτερον.” “ Et encore que ceste raison ne presse point, toutefois le faict monstre, qu’en ceste histoire il y a des choses mises devant derriere.” — French Tr The old English translator has it: “And though this reason serve not; yet nevertheless the matter itself declareth, that there is in this history a Hysteron proteron, that is, a setting of the cart before the horse.” — Ed
(18) “ Unde enim novus illi ad muliebrem concubitum vigor.”
(19) On the question, whether Abraham married Keturah during Sarah’s life, or not till after her death, authorities are much divided. Whichever side is taken the difficulties are great, yet perhaps on neither side insuperable. So far as merely human probabilities are concerned, the evidence would turn in favor of Calvin’s hypothesis, which is supported by Dr. A. Clarke and Professor Bush; the arguments of the latter writer, which seem to be mainly drawn from Calvin, are very forcibly put. On the other hand, great consideration is due to the authority of such men as Patrick, Le Clerc, Kidder, and Scott, who would preserve the present order of the sacred narrative; and would account for the events related on the ground of a miraculous renewal and continuance of strength, which Calvin himself allows to have taken place. It is in favor of this latter mode of interpretation, that it certainly better accords with the general character of Abraham, and is more consistent with the testimony which the Scriptures bear to his faith, than the other hypothesis; besides which the order of the narrative remains undisturbed. See this question treated at length in Exercitationes Andreae Riveti in Genesin, p 548. Lugd. 1633. — Ed.
Fuente: Calvin’s Complete Commentary
ABRAHAMTHE FRIEND OF GOD
Gen 11:10 to Gen 25:10.
ONE week ago we gave this hour to a study in Genesis, our subject being, The Beginnings. The birds-eye view of ten chapters and ten verses brought us to Babel, and impressed upon us the many profitable lessons that come between the record of creation and the report of confusion.
Beginning with the 10th verse of the 11th chapter of Genesis (Gen 11:10), and concluding with the 10th verse of the 25th chapter (Gen 25:10), we have the whole history of Abraham, the friend of God; and while other important persons, such as Sarai, Hagar, Lot, Pharaoh, Abimelech, Isaac, Rebecca and even Melchisedec appear in these chapters, Abraham plays altogether the prominent part, and aside from Melchisedec, the High Priest, is easily the most important person, and the most interesting subject presented in this inspired panorama. It may be of interest to say that Abraham lived midway between Adam and Jesus, and such was his greatness that the Chaldeans, East Indians, Sabeans and Mohammedans all join with the Jew in claiming to be the offspring of Abraham; while it is the Christians proud boast that he is Abrahams spiritual descendant.
It is little wonder that all these contend for a kinship with him whom God deigns to call His friend. The man who is a friend of God is entitled to a large place in history. Fourteen chapters are none too many for his record; and hours spent in analyzing his character and searching for the secrets of his success are hours so employed as to meet the Divine approval.
The problem is how to so set Abrahams history before you as to make it at once easy of comprehension, and yet thoroughly impress its lessons. In trying to solve that question it has seemed best to call attention to
THE CALL AND THE COVENANT.
Now the Lord had said unto Abraham, Get thee out of thy country, and from thy kindred, and from thy fathers house, unto a land that I will show thee, and I will make of thee a great nation, and I will bless thee, and make thy name great, and thou shalt be a blessing; and I will bless them that bless thee, and curse him that curseth thee, and in thee shall all the families of the earth be blessed (Gen 12:1-3).
Did you ever stop to think of the separations involved in this call?
It meant a separation from home. From thy fathers house. How painful that call is, those of us who have passed through it perfectly understand; and yet many of us have gone so short a distance from home, or else have made the greater journey with such extended stops, that we know but little how to sympathize with Abrahams more effective separation from that dear spot. To go from Chaldea to Canaan in that day, from a country with which he was familiar to one he had never seen; and from a people who were his own, to sojourn among strangers, was every whit equal to William Careys departure from England for India. But as plants and flowers have to be taken from the hot-bed into the broad garden that they may best bring forth, so God lifts the subject of His affection from the warm atmosphere of home-life and sets him down in the far field that he may bring forth fruit unto Him; hence, as is written in Hebrews, Abraham had to go out, not knowing whither he went.
This call also involves separation from kindred. And from thy kindred. In Chaldea, Abram had a multitude of relatives, as the 11th chapter fully shows. Upon all of these, save the members of his own house, and Lot, his brothers son, Abram must turn his back. In the process of time the irreligion of Lot will necessitate also a separation from him. In this respect, Abrahams call is in no whit different from that which God is giving the men and women today. You cannot respond to the call of God without separating yourself from all kin who worship at false shrines; and you cannot make the progress you ought and live in intimate relation with so worldly a professor of religion as was Lot.
We may have marvelled at times that Abraham so soon separated himself from Lot, but the real wonder is that the man of God so long retained his hold upon him. No more difficult task was ever undertaken than that of keeping in the line of service a man who, in the lust of his eyes and the purpose of his heart, has pitched his tent toward Sodom. It is worthy of note that so soon as Abraham was separated from Lot, the Lord said unto him,
Lift up now thine eyes and look from the place that thou art, northward and southward, and eastward and westward, for all the land which thou seest, to thee will I give it and to thy seed forever (Gen 13:14-15).
The men of the broadest view in spiritual things, the men upon whom God has put His choicest blessing, have been from time immemorial men who have separated themselves from idolaters and pretenders that they might be the more free to respond to the call of God, and upon such, God has rested His richest favors.
This call also involves separation from the Gentiles. The Gentiles of Chaldea and the Gentiles of Canaan; from the first he was separated by distance and from the second by circumcision. Gods appeal has been and is for a peculiar people, not that they might be queer, but that He might keep them separatedunspotted from the world. God knows, O so well, how few souls there are that can mingle with the unregenerate crowd without losing their testimony and learning to speak the shibboleth of sinners. Peter was a good man; in some respects greater than Abraham; but Peter in that porch-company was a poor witness for Jesus Christ, while his profanity proved the baneful effect of fellowship with Gods enemies. The call to separation, therefore, is none other than the call to salvation, for if any man love the world, the love of the Father is not in him, for all that is in the world, the lust of the flesh, and the lust of the eyes and the pride of life, is not of the Father but is of the world.
But Gods calls are always attended by
GODS COVENANTS.
As this call required three separations with their sacrifices, so its attendant covenant contained three promised blessings. God never empties the heart without filling it again, and with better things. God never detaches the affections from lower objects without at once attaching them to subjects that are higher; consequently call and covenant must go together.
I will make of thee a great nation. That was the first article in His covenant. To the Jew, that was one of the most precious promises. This ancient people delighted in progeny. The Psalmist wrote, As arrows are in the hand of a mighty man, so are children of the youth. Happy is the man that hath his quiver full of them. They shall not be ashamed, but they shall speak with the enemies in the gate. If our Puritan fathers, few in number and feeble as they were, could have imagined the might and multitude of their offspring, they would have found in the prospect an unspeakable pride, and a source of mighty pleasure. It was because those fathers did, in some measure, imagine the America to come, that they were willing to endure the privations and dangers of their day; but the honor of being fathers of a nation, shared in by a half hundred of them, was an honor on which Abraham had a close corporation, for to him God said,
I will make thy seed as the dust of the earth; so that if a man can number the dust of the earth, then shall also thy seed be numbered.
If the heart, parting from parents and home, is empty, the arms into which children have been placed are full; and homesickness, the pain of separation, is overcome when, through the grace of God, one sits down in the midst of his own.
This covenant contained a further promise. I will . . . make thy name great. We may believe that the word great here refers not so much to empty honors as to merited praise. The Jewish conception of such a promise was expressed by Solomon when he said, A good name is rather to be chosen than great riches. And, notwithstanding the fact that our age is guilty of over-estimating the value of riches, men find it difficult to underrate the value of a good name.
Years ago, Jonas Chickering decided to make a better piano than had ever appeared on the market. He spared neither time nor labor in this attempt. His endeavor was rewarded in purity and truthfulness of tone as well as in simplicity of plan, and there came to him the ever-attendant result of success. His name on a piano was that instruments best salesman.
A Massachusetts man, seeing this, went to the Massachusetts legislature and succeeded in getting them to change his name to Chickering, that he might put it upon his own instruments.
As Marden said when referring to this incident, Character has a commercial value.
And, when God promised Abraham to make his name great, He bestowed the very honor which men most covet to this hour.
But the climax of His covenant is contained in this last sentence, In thee shall all the families of the earth be blest. That is the honor of honors! That is the success of all successes! That is the privilege of all privileges!
When Mr. Moody died some man said, Every one of us has lost a friend, and that speaker was right, for there is not a man in America who has not enjoyed at least an opportunity to be better because Moody lived. No matter whether the individual had ever seen him or no; had ever read one of his sermons or no; yet the tidal waves of Moodys work have rolled over the entire land, over many lands for that matter, and even the most ignorant and debased have breathed the better atmosphere on account of him. George Davis claims that Moody traveled a million miles, and addressed a hundred million people, and dealt personally with 750,000 individuals! I think Davis claim is an overstatement, and yet these whom he touched personally are only a tithe of the multitudes blessed indirectly by that evangelism for which Moody stood for forty years. If today I could be privileged to make my choice of the articles of this covenant, rather than be the father of a great nation, rather than enjoy the power of a great name, I would say, Give me the covenant that through me all the nations of the earth should be blessed. Such would indeed be the crowning glory of a life, and such ought to be the crowning joy of a true mans heart.
In the next place, I call your attention to
ABRAHAMS OBEDIENCE AND BLUNDERS.
His obedience was prompt No sooner are the call and covenant spoken than we read,
So Abraham departed as the Lord had spoken unto him (Gen 12:4).
In that his conduct favorably contrasted with the behavior of some other of the Old Testaments most prominent men. Moses was in many respects a model, but he gave himself to an eloquent endeavor to show God that He was making a mistake in appointing him Israels deliverer. Elijah at times indulged in the same unprofitable controversy, and the story of Jonahs criticism of the Divine appointment will be among our later studies. I am confident that Abraham brings before every generation a much needed example in this matter. In these days, men are tempted to live too much in mathematics and to regard too lightly Gods revelations of duty. That is one of the reasons why many pulpits are empty. That is one of the reasons why many a Sunday School class is without a teacher. That is the only reason why any man in this country can say with any show of truthfulness, No man careth for my soul. If the congregations assembled in Gods sanctuary should go out of them, as Abram departed from his home in Haran, to fulfil all that the Lord had spoken unto them, the world would be turned upside down in a fortnight, and Christ would quickly come.
In his obedience Abraham was steadfast also. There are many men who respond to the calls of God; there are only a few who remain faithful to those calls through a long and busy life. There were battles ahead for Abram. There were blunders in store for Abram. There were bereavements and disappointments to come. But, in spite of them all, he marched on until God gathered him to his people. I thank God that such stedfastness is not wholly strange at the present time. When we see professors of religion proving themselves shallow and playing truant before the smaller trials, and we are thereby tempted to join in Solomons dyspeptic lament, All is vanity and vexation of spirit, it heartens one to remember the history that some have made and others are making. Think of Carey and Judson, Jewett and Livingstone, Goddard and Morrison, Clough and Ashmoremen who, through long years, deprivations and persecutions, proved as faithful as was ever Abraham; and so, long as the world shall stand, stedfastness in obedience to the commands of God will be regarded highly in Heaven. Why is it that we so much admire the company of the apostles, and why is it that we sing the praises of martyrs? They withstood in the evil day, and having done all, stood.
Again, Abrams obedience was inspired by faith.
When he went out from Chaldea to come into Canaan, he was not yielding to reason but walking according to revelation. His action was explained in the sentence, He believed in the Lord. Joseph Parker commenting on the world believed as here employed says, This is the first time the word believed occurs in the Bible. * * * * What history opens in this one word. Abram nourished and nurtured himself in God. * * * * He took the promise as a fulfilment. The word was to him a fact. The stars had new meanings to him, as, long before, the rainbow had to Noah. Abram drew himself upward by the stars. Every night they spoke to him of his posterity and of his greatness. They were henceforward not stars only but promises and oaths and blessings.
One great need of the present-day church is a truer trust in God. Oh, for men who like Columbus can let the craft of life float out on the seas of thought and action, and look to the starry heavens for the guidance that shall land them upon newer and richer shores! Oh, for men that will turn their ears heavenward to hear what God will say, and even though His commissions contain sacrifice will go about exercising it! Such men are never forgotten by the Father. We are not surprised to hear Him break forth in praise of Abraham, saying,
Because thou hast done this thing, and hast not withheld thy son, thine only son, m blessing 1 will bless thee, and multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gates of the enemy, and in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice.
No sacrifice made in faith is ever forgotten, and when Gods rewards for service are spoken, good men always regard them more than sufficient. If you could call up today the souls of Carey, Judson, Livingstone and Morrison, and assemble Clough, Ashmore, Taylor, Powell, Clark, Richards and a hundred others worthy to stand with them, and ask them the question Has God failed in any particular to keep with you any article of His covenant? they would answer in a chorus, No. And has God more than met the expectations of your faith? they would reply without dissent, Yes. As He was faithful to our father Abraham, so He is faithful to the present-day servant.
And yet Abraham, the obedient, was
GUILTY OF BLUNDERING.
Twice he lied, and the third time he approached the utmost limits of truth. He told Sarai to say she was his sister. She was his half-sister, and so he thought to excuse himself by dissembling and keeping back a part. But a lie is not a question of words and phrases! It may be acted as easily as spoken! When God comes to make a report upon your conduct and mine, dissembling will be labeled falsehood, for God does not cover up the sins of men. Somebody has asked, Do you suppose, if the Bible had been written by some learned Doctor, revised by a committee of some eminent scholars, and published by some great ecclesiastical society, we would ever have heard of Noahs drunkenness, of Abrams deception, of Lots disgrace, of Jacobs rascality, of the quarrel between Paul and Barnabas, or of Peters conduct on the porch? Not at all. But when the Almighty writes a mans life, He tells the truth about him.
I heard a colored preacher at Cincinnati say, The most of us would not care for a biography of ourselves, if God was to be the Author of it. Yet the work of the Recording Angel goes on, and as surely as we read today the report of Abrams blunders, we will be compelled to confront our own. Let us cease, therefore, from sin.
But Abrams few blunders cannot blacken his beautiful record. The luster of his life is too positive to be easily dimmed; and like the sun, will continue to shine despite the spots. Run through these chapters, and in every one of the fourteen you will find some touch of his true life. It was Abraham whose heart beat in sweetest sympathy with the sufferings of Hagar. It was Abraham who showed the most unselfish spirit in separating from Lot and dividing the estate. It was Abraham who opened his door to strangers in a hospitality of which this age knows all too little. It was Abram who overcame the forces of the combined kings and snatched Lot out of their hands. It was Abraham whose prayers prevailed with God in saving this same weakkneed professor out of Sodom. It was Abraham who trusted God for a child when Nature said the faith was foolish. It was Abraham who offered that same child in sacrifice at the word, not halting because of his own heart-sufferings. It was Abraham who mourned Sarahs death as deeply as ever any bereft bride felt her loss.
The more I search these chapters, the more I feel that she was right who wrote, A holy life has a voice. It speaks when the tongue is silent and is either a constant attraction or a continued reproof. Put your ear close to these pages of Genesis, and if Abraham does not whisper good to your heart, then be sure that your soul is dead and you are yet in your sins.
There remains time for but a brief review of these fourteen chapters in search of
THEIR TYPES AND SYMBOLS
Abrams call is a type of the Church of Christ. The Greek word for Church means the called-out. Separation from the Chaldeans was essential to Abrams access to the Father, and separation from the world is essential to the Churchs access to God and also essential to its exertion of an influence for righteousness. I believe Dr. Gordon was right when, in The Two-Fold Life he said, The truest remedy for the present-day naturalized Christianity and worldly consecration is to be found in a strenuous and stubborn non-conformity to the world on the part of Christians. With the most unshaken conviction, we believe that the Church can only make headway, in this world, by being loyal to her heavenly calling. Towards Ritualism her cry must be not a rag of popery; towards Rationalism, not a vestige of whatsoever is not of faith; and towards
Secularism, not a shred of the garment spotted by the flesh. The Bride of Christ can only give a true and powerful testimony in this world as she is found clothed with her own proper vesture even the fine linen clean and white, which is the righteousness of the saints.
Isaacs offering is a type of Gods gift of Jesus. He was an only son and Abraham laid him upon the altar of sacrifice. And, if one say that he fails as a type because he passed not through the experience of death, let us remember what is written into Heb 11:17 following,
By faith Abraham when he was tried, offered up Isaac; and he that had received the promises offered up his only begotten son, *** accounting that God was able to raise him up even from the dead, from whence also he received him, in a figure.
It might be written in Scripture, Abraham so believed God that he gave his only begotten son, for Gods sake. It is written in Scripture, God so loved the world that He gave His only Begotten Son that whosoever believeth in Him should not perish, but have everlasting life.
Melchisedec is a type of our High Priest, Jesus Christ. His record in Gen 14:18-20 is brief, but the interpretation of his character in Hebrews 7 presents him as either identical with the Lord Himself, or else as one whose priesthood is the most perfect type of that which Jesus Christ has performed, and performs today for the sons of men.
In Sodom, we find the type of the days of the Son of Man. Of it the Lord said,
Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous, I will go down now, and see whether they have done altogether according to the cry of it, which is come unto Me.
Jesus Christ referred to that city and likened its condition to that which should obtain upon the earth at the coming of the Son of Man, saying, As it was in the days of Lot, they did eat; they drank; they bought; they sold; they planted; they builded; but the same day that Lot went out of Sodom, it rained fire and brimstone from heaven and destroyed them all, even thus shall it be in the day when the Son of Man is revealed.
The newspapers some time ago reported great religious excitement in a Southern city through the work of two evangelists. Doctors said, We will prescribe no more liquor for patients, druggists said, We will sell no more liquor as a beverage; gamblers gave up their gambling; those called the toughs of the town turned to the Lord; the people of means put off their jewels, changed their frivolous clothes to plainer style; and wherever one went he heard either the singing of hymns or the utterance of prayers, and a great newspaper said this had all come about because the people in that little college town expected the speedy return of Christ. You may call it fanaticism, if you will, and doubtless there would be some occasion, and yet call it what you may, this sentence will remain in the Scriptures, Therefore, be ye also ready, for in such an hour as ye think not, the Son of Man cometh.
Fuente: The Bible of the Expositor and the Evangelist by Riley
CRITICAL NOTES.
Gen. 25:1. Then again Abraham took a wife, and her name was Keturah. Keturah is called a concubine in 1Ch. 1:32. It is usually assumed, but merely on the assumption of the history following in chronological sequences, that Abraham espoused Keturah after Sarahs death. And the words Then again, of the A.V. leave this impression on the English reader. But there is nothing in the original to bear this out. The literal sense is, And Abraham added and took a wife. i.e., took another wife besides Sarah: but when is not said. Indeed, from Gen. 25:6, which says that he sent away the sons of his concubines during his lifetime, it would be most improbable that they should all have been born after Sarahs death. (Alford.) Murphy and others hold that Abraham took this wife after the death of Sarah. These sons were in any case born after the birth of Isaac, and therefore after Abraham was renewed in vital powers. If this renewal of vigour remained after the birth of Isaac, it may have continued some time after the death of Sarah, whom he survived thirty-eight years. His abstinence from any concubine until Sarah gave him Hagar is against his taking any other during Sarahs lifetime.
Gen. 25:2. Shuah.] The tribe to which Bildad, Jobs friend, belonged. (Job. 8:1.)
Gen. 25:3. Sheba.] These were probably the Sabeans who plundered Job. (Job. 1:5.)
Gen. 25:6. Eastward, unto the east country.] Arabia, which was east of Beersheba, in the south of Palestine, where Abraham dwelt.
MAIN HOMILETICS OF THE PARAGRAPH.Gen. 25:1-6
THE LAST YEARS OF ABRAHAM
Abrahams eventful life was now drawing towards its close. The former part of it is described with much detail, as it was necessary to show how the Church took its beginning and how carefully it was separated from the world. The line of history on which the Messiah was at length to appear had also to be clearly laid down. The proportions of this history are regulated by Gods redeeming purpose. In this chapter, the remaining portion of the life of Abraham is described with great brevity. The events of many years are crowded into a few sentences. The last years of Abraham, as their story is told here, may be considered from two points of view.
I. On their natural side. We may consider Abraham simply as an ordinary member of the human race, who by a life of moral purity had preserved his health and was spared to old age. His old age, we find, was marked by great natural vigour. It is true, that when, in the words of the Apostle, he was as good as dead his strength was miraculously renewed so that he became the natural fountain of life to the chosen family. But that, we find, was not a transient gift. This renewed strength was continued to him to the end. We have a proof of this in the fact that he contracts a second marriage, and begets a numerous offspring (Gen. 25:1-4.) As a proof also of the energy of health that remained in him we find that he had power to recover his feelings after the shock of Sarahs death. His natural strength triumphed over the prostration caused by his great grief. Abraham had also full energy for the business of life. We find him active to the last in the management of all his concerns. He arranges the portions of his children, giving all his principal property to Isaac, and unto the sons of the concubines gifts. Thus he was able to arrange his family affairs before his death. All this is the picture of a hale old man whose mind and faculty remain clear and strong to the last. But the latter years of Abraham may also be considered:
II. On their Spiritual side. We are here dealing not merely with the life of a man, but also of a saint. And all the way through his life, since God first called him, Abraham appears as a saint. He had the glory of God and His covenant purposes ever in view. By these he regulated his disposal of family matters. Therefore he gave all he had unto Isaac, but only gifts to the sons of the concubines. For Isaac was the Covenant child in whom his seed should be called. He never forgot the relation of this line to Gods redemptive purposes. The will of God had been clearly made known to him in this matter, and he carried out the purposes of that will with devotion and a strong sense of duty. It was in this spirit that he provided for the purity and peace of the chosen family. As to the sons of the concubines, he sent them away from Isaac his son. He did this
(1), to prevent confusion of race. He would prevent intermarriages, and thus preserve the stream pure along which God had determined the life of the chosen nation should flow;
(2) to avoid disturbance and quarrels. He took every possible care to preserve peace. The particulars of Abrahams final settlement of his affairs are not here detailed. The Divine decree constituted Isaac his principal heir, but the other parties having claims upon him were by no means overlooked. The patriarch was careful, not only to make suitable provision for them during his own lifetime, but also to leave such instructions as might prevent uncertain disputes and heart-burnings after he was gone. Thus the patriarch passed the latter stage of his troubled journeyin privacy, apparently, and in peace, waiting till his change came.(Candlish).
SUGGESTIVE COMMENTS ON THE VERSES
Gen. 25:1. It was after Sarah was dead, and Rebekah had come to occupy her vacant tent, that Abraham lawfully, and for Godly ends, entered into a second matrimonial alliance. It would appear, indeed, that this marriage stood, in some respects, on a somewhat different footing from the first. At the sixth verse, Keturah, as well as Hagar, is referred to as Abrahams concubine. But that name is certainly intended here, as well as elsewhere, according to the customs of these early times, to intimate merely inferiority of rank or condition on the part of the wife, in respect of her having been one of her husbands household;without necessarily denoting any irregularity, in the nature of the connection itself.(Candlish).
Abraham may have taken this step because he was a lonely man, on the death of Sarah; and especially now that Isaac was married, and therefore separated from him.
There is no stain cleaving to this second marriage. Even the relation to Keturah promotes, in its measure, the divine scheme of blessing, for the new life which came upon the old exhausted nature and strength of Abraham, and the word of promise, which destined him to be the father of a mass of nations, authenticates itself in this second marriage.(Delitzsch).
We remark here the arising of new hopes in the declining years of Abraham. Sarah is dead; and when Abraham bowed himself before the sons of Heth his heart seemed buried in Sarahs grave. Isaac was married, and all Abrahams care seemed to centre in him. Yet here we find Abraham contracting a new alliance, busied about life, entering with energy into a fresh sphere of duties. We collect from that the imperishable nature of hope. No natural sorrow is eternal. When Paul and Barnabas parted, one would have thought that their hearts so violently torn asunder would have been long ere they had healed, but soon we find each twining round a new friend with as much warmth of affection as before. Out of the grave fresh hopes bloom; for our affections are not meant to rest in their objects, but to pass on from one thing to another. They are prospective. They exist here in training for nobler uses. They are perennial, and unless exhausted by misuse grow fresher and stronger to rest on God at last.(Robertson).
Gen. 25:2-4. The Abrahamites in the wider sense, who partially peopled Arabia, must form the broad basis for the theocratic faith of Abraham, and become a bridge between Judaism and Christianity on the one hand, and heathenism on the other.(Lange).
In order that literally as well as spiritually the promise might be fulfilled, he became, by Keturah, the father of many nations after the flesh;even as in Isaac, and his seed through Isaac,the seed which is, not many, but one, that is Christ (Gal. 3:26),he was destined to be the father of many nations by faith;the father of the innumerable company, out of all kindreds, and peoples, and nations, and tonguesall of whom through faith are the children of faithful Abraham.(Candlish).
Gen. 25:5. Abraham established the right of primogeniture. He gives all that he had unto Isaac, gifts only to the rest. Two nations only among the ancients kept up the notions of family, the Romans and the Jews. In all other nations a man rested on his own title to consideration, on his own merits. In these two a man gathered family associations and national ones, as his race went on. The Jews said, we are Abrahams seed, descendants of Abraham, Isaac, and Jacob, and there was an advantage in their feeling children of this long ancestry, because those who have a great past get out of self. They are pledged not to dishonour their ancestors. Many, by the mere stirring of such a memory are dignified. They who have no past have a certain vulgarity; or uneasiness, or else personal pride differs from the dignity which knows whence it comes. And this, in a way is the Christians advantage. We have a past. We stand upon a past; it is a righteousness not our own which has shed its lustre upon us. We do not make our own destiny or heaven. These are gifts given us, advantages and privileges, but we have no merit in possessing them. Hence the Christians sense of dignity is humble, for it is not personal but derived.(Robertson).
Gen. 25:6. He gives portions to the sons of the concubines during his lifetime, and sends them away to the East. Ishmael had been portioned off long before. (Gen. 21:14.) The East is a general name for Arabia, which stretched away to the southeast, and east of the point where Abraham resided in the south of Palestine. The northern part of Arabia, which lay due east of Palestine, was formerly more fertile and populous than now. The sons of Keturah were probably dismissed before they had any children. Their notable descendants, according to custom, are added here before they are dismissed from the main line of the narrative.(Murphy.)
Abraham is the man of faith all the way through. In the disposal of his family he has an eye to the prosperity of the Church of God.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
3. Abrahams Provisions for His Various Lines (Gen. 25:1-18)
(1) The Line by Keturah (Gen. 25:1-4)
1 And Abraham took another wife, and her name was Keturah. 2 And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. 3 And Jokshan begat Sbeba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim. 4 And the sons of Midian: Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah.
A chronological problem arises here. The following excerpts will suffice to make it clear. Abrahams marriage to Keturah is generally supposed to have taken place after Sarahs death, and his power to beget six sons at so advanced an age is attributed to the fact, that the Almighty had endowed him with new vital and reproductive energy for begetting the son of the promise. But there is no firm ground for this assumption; as it is not stated anywhere, that Abraham did not take Keturah as his wife till after Sarahs death. It is merely an inference drawn from the fact, that it is not mentioned till afterwards; and it is taken for granted that the history is written in strictly chronological order. But this supposition is precarious, and is not in harmony with the statement, that Abraham sent away the sons of the concubines with gifts during his own lifetime; for in the case supposed, the youngest of Keturahs sons would not have been more than twenty-five or thirty years old at Abrahams death; and in those days, when marriages were not generally contracted before the fortieth year, this seems too young for them to have been sent away from their fathers house. This difficulty, however, is not decisive. Nor does the fact that Keturah is called a concubine in Gen. 25:6, and in 1Ch. 1:32, necessarily show that she was contemporary with Sarah, but may be explained on the ground that Abraham did not place her on the same footing as Sarah, his sole wife, the mother of the promised seed (KDBCOTP, 261262).
Murphy (MG, 358359): According to the laws of Hebrew composition, this event may have taken place before that recorded in the close of the previous chapter. Of this law we have several examples in this very chapter. And there is nothing contrary to the customs of that period in adding wife to wife. We cannot say that Abraham was hindered from taking Keturah in the lifetime of Sarah by any moral feeling which would not also have hindered him from taking Hagar. It has also been noticed that Keturah is called a concubine, which is thought to imply that the proper wife was still living; and that Abraham was a very old man at the death of Sarah. But, on the other hand, it is to be remembered that these sons were in any case born after the birth of Isaac, and therefore after Abraham was renewed in vital powers. If the renewal of vigor remained after the birth of Isaac, it may have continued some time after the death of Sarah, whom he survived thirty-eight years. His abstinence from any concubine until Sarah gave him Hagar is against his taking any other during Sarahs lifetime. His loneliness on the death of Sarah may have prompted him to seek a companion of his old age. And if this step was delayed until Isaac was married, and therefore separated from him, an additional motive would impel him in the same direction. He was not bound to raise this wife to the full rights of a proper wife, even though Sarah were dead. And six sons might be born to him twenty-five years before his death. And if Hagar and Ishmael were dismissed when he was about fifteen years old, so might Keturah when her youngest was twenty or twenty-five. We are not warranted, then, still less compelled, to place Abrahams second marriage before the death of Sarah, or even the marriage of Isaac. It seems to appear in the narrative in the order of time. The promise (Gen. 17:4-6) that Abraham should be exceedingly fruitful and the father of many nations, looks beyond the birth of Isaac, and finds its fulfilment in other descendants as well. This, like most other alleged discrepancies, is found not in the text itself, but in arbitrary critical assumptions. (UBG, 308). There is no way of determining with any degree of certainty whether Abraham was still living when Issac and Rebekah were married, or, if so, how long he lived after that event.
As for the tribes that descended from these six sons of Keturah, efforts to identify them have not been very successful. (Cf. 1Ch. 1:32-33.) (Incidentally, who was Keturah? Rashi identifies her with Hagar who received the name because her deeds were as comely as incense (ketoreth); also, because she kept herself chaste (kasher, cognate root to katar, of which Keturah is the passive participle), from the time that she separated from Abraham (SC, 32). Such an identification, however, cannot be harmonized with the plural, concubines, Gen. 25:6.). It seems obvious that these tribes, descendants of Keturah and her sons by Abraham, peopled a considerable part of Arabia to the south and the east of the Promised Land, under the name of Midianites (Exo. 2:15) among whom Moses took refuge, the Sabaeans (Sheba, Job. 1:15; Job. 1:6; Job 19; 1Ki. 10:1), the Shuhites (Job. 2:11), the Dedanites, etc. The Arabian tribes with whom the Israelites acknowledged a looser kinship than with the Ishmaelites or Edomites are represented as the offspring of Abraham by a second marriage, cf. 1Ch. 1:32 ff. (ICCG, 349). There are named here six sons of Abraham, seven grandsons, and three great-grandsons, making sixteen descendants by Keturah.
REVIEW QUESTIONS
See Gen. 25:12-18.
Fuente: College Press Bible Study Textbook Series
XXV.
ABRAHAMS MARRIAGE WITH KETURAH.
(1) Then again Abraham took a wife.This rendering implies that Abrahams marriage with Keturah did not take place until after Sarahs death; but this, though probable, is far from certain, as the Hebrew simply says, And Abraham added and took a wife. This statement is altogether indefinite; but as Abraham was 137 years of age at Sarahs death, and lived to be 175, it is quite possible that, left solitary by Isaacs marriage, he took Keturah to wife, and had by her six sons. The sole objection is his own statement, in Gen. 17:17, that it was a thing beyond nature for a man a hundred years old to have a son; how much more improbable, then, must it have become after forty more years had passed by! The argument on the other side, which would infer that the marriage took place in Sarahs lifetime, from the fact that the birth of grandchildren is mentioned in Gen. 25:3-4, has little weight, as their names might have been subsequently added to bring down the genealogy to a later date.
Jewish commentators cut the knot by identifying Keturah with Hagar, who in the meanwhile had, as they say, set an example of matronly virtue in the manner in which she had devoted herself to the bringing up of Ishmael. But in Gen. 25:6 there is an evident allusion to both Hagar and Keturah in the mention of Abrahams concubines in the plural; and in 1Ch. 1:32 the children of Keturah are distinguished from Hagars one son, Ishmael. To this we must add that as Ishmael was fourteen years old when Isaac was born, he would be now about fifty-four years of age, and his mother have passed the period of life when she could bear six sons.
The position, moreover, of Keturah was entirely distinct from that of Hagar. The latter was Sarahs representative; and her son, if Sarah had remained barren, would have been the heir. Keturah was a secondary wife, whose children from the first held an inferior position in the household. So Bilhah and Zilpah became the substitutes of Rachel and Leah, and therefore their children ranked side by side with Reuben and Joseph, though not altogether on the same level. They were patriarchs, and the progenitors of tribes, even if the tribes sprung from them held a lower rank.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
ABRAHAM’S SONS BY KETURAH, Gen 25:1-6.
1. Then Rather and, for here is no note of time . When Abraham took Keturah for a wife we have no means of knowing, but it is generally supposed to have been after Sarah’s death . This the order of the narrative would most naturally imply . But such order, and especially the record of genealogies, is no sure index of time, and, for aught that appears, Abraham may have taken Keturah, who is called his concubine in 1Ch 1:32, as he took Hagar, long before Sarah’s death. The historian did not choose to interrupt his narrative by introducing it before, especially as it was of no vital importance in the previous history of Abraham. But, on the other hand, all this may have occurred after Sarah’s death, and even after Isaac’s marriage. In view of the great longevity of Abraham, it is possible that he may have possessed as much vital force at one hundred and forty as ordinarily vigorous men at seventy. The statement, also, that he took Keturah, compared with Gen 16:3, where it is said “Sarah took Hagar and gave her to her husband,” seems to be against the idea that he took this concubine during Sarah’s lifetime . The six sons mentioned in Gen 25:2 may all have been born after Isaac’s marriage, and twenty-five years before Abraham’s death .
Fuente: Whedon’s Commentary on the Old and New Testaments
The Death of Abraham and His Dispositions ( Gen 25:1-12 a)
The first tablet contains Abraham’s final disposition of his estate (Gen 25:1-12). This is described as ‘the family history of Ishmael, the son of Abraham, whom Hagar the Egyptian, Sarah’s maid bore to Abraham’ (Gen 25:12) and would be maintained by him as the new senior member of the family. In the nature of what he was it is brief and only contains essential detail. (This may be the heading of the following tablet, but that is more probably described as ‘the family history of Isaac, the son of Abraham’ (Gen 25:19 a).
It begins with Abraham’s remarriage and further children, and briefly describes his administration of his estate and death and burial. It suggests a happy state of affairs between Ishmael and Isaac.
Gen 25:1-4
‘And Abraham took another wife and her name was Keturah. And she bore him Zimran and Jokshan, and Medan and Midian, and Ishbak and Shuah. And Jokshan begat Sheba and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim. And the sons of Midian, Ephah and Epher, and Hanoch and Abidah, and Eldaah. All these were the children of Keturah.’
We are not told whether Abraham took Keturah to wife before or after the death of Sarah but the fact that she is called a concubine (Gen 25:6) may suggest the former. By a concubine is meant a slave wife, one who is not considered of sufficient standing to be a full wife. But he may also have taken her as a comfort after the death of Sarah. However, she clearly does not obtain full status. That is passed on to Rebekah.
Contrary to his fears (Gen 17:17) he proves fruitful. He was not the last man of years to surprise himself. And this fruitfulness eventually results in twelve ‘children’ (compare for this Gen 22:20-24 and Gen 25:13-15 and the twelve children of Israel).
In the simplest scenario some of these are named after neighbouring tribes and those with whom he had trading relationships.
But the picture may well be more complicated than this. These may be intended also to represent twelve sub-tribes. Twelve ‘tribes’ may well have been looked on in the larger family (and possibly in wider circles) as denoting a twelve tribe grouping, thus a complete tribal grouping.
We must not just look on this tablet as a postscript. It is, of course, in the compilation a postscript to the main story but to its author it would have seemed an important part of the record of Abraham’s life. The bearing of sons was something of which the ancients were proud and it demonstrated Abraham’s life and vigour even in his later years. It was something of which a loyal son could be proud.
The names in the genealogy also refer us to the regions of Southern Palestine and North West Arabia. As noted earlier tribal groups would arise by birth, inter-marriage, amalgamation and accumulation and this genealogy might suggest that Abraham’s sons had important leadership roles in these tribes (compare Gen 25:16). We especially note that the ‘sons’ of Dedan, whose names are plural in form, were, as the forms suggest, probably sub-tribes. And Dedan is a well know tribal grouping in Arabia, as is Sheba. Comparison should be made with Genesis 10.
We thus find here the possible connection of sons of Abraham with Midianites, Medanites (both closely associated elsewhere with Ishmaelites – Gen 37:28 with Gen 37:36; Jdg 8:24), Sabaeans (from Sheba) and Dedanites among others. The result would be that through his sons his influence has become wide and effective. As we have seen earlier (on Genesis 14) he was an effective fighter, and he has passed these skills on to his sons making them welcome anywhere.
In Genesis 10 a Sheba and Dedan descend from Raamah, through Cush, son of Ham, clearly representing Arabian connections via North Africa. It is quite possibly with these that Abraham’s sons connect in ‘the land of the East’. In Gen 10:28 a Sheba (Havilah is also connected with both) is descended from Joktan who is connected with Eber, who is the forefather of Abraham. The inter-relationship of these tribes is clearly complicated. Names are not, of course, necessarily proof of direct connection but the mention of Midian, Medan, Sheba and Dedan, well known in later Biblical records, would seem more than a coincidence, especially as connected with Ishmael and the fact that they are specifically said to have moved to the land of the East.
Gen 25:5 a
“And Abraham gave all that he had to Isaac.”
This is his ‘last will and testament’, made while he is still alive, and confirms Isaac as sole heir over the family tribe and its wealth.
Gen 25:6
‘But to the sons of the concubines whom Abraham had, Abraham gave gifts. And he sent them away from Isaac his son, while he yet lived, eastward to the east country.’
Abraham deals fairly with all his sons and provides generously for them. But he wisely ensures the succession of Isaac without trouble by ensuring that they establish themselves elsewhere. While he is still alive he sends them away eastward (from Beersheba) ‘to the East country’.
Gen 25:7-8
‘And these are the days of the years of Abraham’s life which he lived, a hundred and seventy five years. And Abraham breathed his last and died in a good old age, an old man and full of years, and was gathered to his people.’
The one hundred and seventy five years is made up of seventy five years prior to his arrival in Canaan (see on 12:4) and one hundred years in the land. Both are probably symbolic round numbers denoting a goodly time and suggesting a completeness in each sphere of his life. (See on chapter 5 and 12:4). To live a long life was seen as evidence of a man’s worthiness and Abraham was clearly worthy.
“And was gathered to his people.” Simply denoting burial. He went the way of all his family to the shadowy world of the grave. No clear teaching on an afterlife is evident in the patriarchal history, nor in Israel’s early history. They concentrated on God’s purposes in this world and left the future in God’s hands. This may well have been a reaction to the ideas in religions round about them which they rejected.
Gen 25:9-10
‘And Isaac and Ishmael his sons buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre, the field which Abraham purchased from the children of Heth. There was Abraham buried, and Sarah his wife.’
Isaac and Ishmael come together to bury their father. This suggests that they kept in close contact, for burials could not be delayed in a hot country. The general impression from hints in the narratives is that their relationship was friendly.
Stress is laid on the fact that Abraham is buried in what was his own territory. Possession of the land had begun. The basic facts in the account in chapter 23 were clearly familiar to the author.
Gen 25:11
‘And it happened after the death of Abraham that God blessed Isaac his son, and Isaac dwelt by Beer-lahai-roi.’
This brief sentence speaks volumes. It demonstrates that Isaac prospered under God’s hand. It also shows that he went with his family tribe to live within easy contact of Ishmael (see on 24:62). The use of ‘God’ instead of ‘Yahweh’ may reflect Ishmael’s hand.
Gen 25:12
‘This is the family history of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s handmaid, bore to Abraham.’
This give us good reason to believe that this record was made by Ishmael as the senior male in the family, and that this is the colophon to the tablet (see article, ” “). We have already had cause to suggest record keeping by Ishmael (see on 21:1-21). It would serve to reinforce his good relationship with Isaac and accurately depicts the inheritance position and the influence of the wider family. That Ishmael had close connection with the sons of Keturah comes out later in that Midianites and Medanites can be referred to as Ishmaelites (Jdg 8:24; Gen 37:27-28 with Gen 37:36).
The main early record in Genesis was clearly put together from ancient ‘covenant’ tablets, and traces of colophons are found throughout. Certain material was necessarily added by the original compiler to connect them and it is clearly not always possible to determine what was his work and what was in the original tablets, and what was omitted to ensure a reasonably smooth flow of the narrative. But perusal of the record does suggest that on the whole the records were incorporated as they were with connecting links but with little alteration. (Alternately this phrase may be seen as the colophon to the following tablet).
Fuente: Commentary Series on the Bible by Peter Pett
Abraham’s Genealogy With Keturah Gen 25:1-6 gives us an additional genealogy of Abraham with Keturah, his concubine, and his six sons. Scholars offer several views as to the general time frame of Abraham’s relationship to Keturah. (1) After Sarah’s Death – Because of the placement of this narrative material after the death of Sarah, many scholars believe this event took place after her death, so that this short passage of Scripture gives a brief account of the final thirty-eight years of Abraham’s life. [216] Augustine held this view. [217] This passage of Scripture could show how God empowered Abraham with vigor in his old age as a result of his faithful walk with God, particularly when contrasted with his earlier years patiently awaiting the birth of his son Isaac. (2) During Sarah’s Lifetime Some scholars believe that the events of passage of Scripture could have taken place during the time Sarah was alive. They argue that this passage gives no indication that it took place after Sarah’s death, and that Keturah’s children needed time to grow into adulthood to take a wife and bear Abraham grandchildren. Wenham notes that this passage would be placed at the end of Abraham’s life in order not to distract from the emphasis on the promise of Isaac. [218] This passage of Scripture shows that Isaac became heir to Abraham’s blessings and possessions, while the children of Keturah were sent away without any substantial possessions to become independent nations. However, God has promised Abraham that he would become a father of many nations (Gen 17:4). As a fulfillment of this promise, many of the sons of Ishmael and Keturah walked in Abraham’s blessings and became nations.
[216] Sarah died at the age of one hundred twenty-seven (127) (Genesis 23:1). Since Abraham was ten years older than Sarah, he was one hundred thirty-seven (137) (Genesis 17:17). He lived another thirty-eight years before his death at the age of one hundred seventy-five (Genesis 25:7).
[217] Augustine writes, “What did Abraham mean by marrying Keturah after Sarah’s death?” (The City of God 16.34) See Augustine, A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, vol. 4: Augustine: The City of God, Christian Doctrine, eds. Henry Wace and Philip Schaff, in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004).
[218] Gordon J. Wenham, Genesis 16-50, in Word Biblical Commentary: 58 Volumes on CD-Rom, vol. 2, eds. Bruce M. Metzger, David A. Hubbard and Glenn W. Barker (Dallas: Word Inc., 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Genesis 25:1-4.
Gen 17:4, “As for me, behold, my covenant is with thee, and thou shalt be a father of many nations.”
Rom 4:19 implies that Abraham was too old to have children. If this was the case, then God gave Abraham renewed vitality to begin producing seed again.
Rom 4:19, “And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara’s womb:”
Gen 25:1 Then again Abraham took a wife, and her name was Keturah.
Gen 25:1 Word Study on “Keturah” Strong says the Hebrew name “Keturah” “ Qtuwrah ” ( ) (H6989) means, “perfumed.” Keturah is only mentioned in one other passage in the Scriptures, which is a parallel genealogy found in 1Ch 1:32-33.
Gen 25:2 And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.
Gen 25:2 Comments – Keturah bare six sons to Abraham, two sons (Jokshan, Midian) of which have their genealogies listed in this passage because their descendants will play a role in God’s redemptive history. The names of the other four sons (Zimran, Medan, Ishbak, Shuah) drop out of biblical history.
1. Word Study on “Zimran” Strong says the Hebrew name “Zimran” “zim-rawn’” ( ) (H2175) “musical.” Zimran is the eldest son of Abraham and Keturah, who is mentioned only twice in Scriptures within Abraham’s genealogy (Gen 25:2, 1Ch 1:32). The ISBE says that the tribe of Zimran ( in the LXX) has been identified with Zabram (), located west of Mecca (Ptolemy, Geographia 6.7.5), [219] with the Zamareni in the interior of Arabia (Pliny, Natural History 6 . 28), [220] and with “Zimri” of Jer 25:25. [221]
[219] Carolus F. A. Nobbe, Claudii Ptolemaei Geographia, vol. 2 (Lipsiae: Caroli Tauchnitii, 1845), 98.
[220] “Arabia is reported to take in circuit from Charax to Lenea, about 4870 milesThe Zamareni, with its towns Saiace, Scantate, and Bacascanii” Pliny’s Natural History, vol. 1, trans. Philemon Holland (London: George Barclay, 1847-48), 151.
[221] David Francis Roberts, “Zimran,” in International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008).
Jer 25:25, “And all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes,”
2. Word Study on “Jokshan” Strong says the name “Jokshan” “yok-shawn’” ( ) (H3370) means, “insidious,” being derived from ( ) (H3369), which means, “to ensnare.” Jokshan is the second son of Abraham and Keturah, who is mentioned only four times in the Scriptures within Abraham’s genealogy (Gen 25:2-3, 1Ch 1:32). His descendants mentioned in these genealogies make up recognized tribes in Arabia.
3. Word Study on “Medan” Strong says the name “Medan” “med-awn’” ( ) (H4091) comes from the primitive root word ( ) (H4090), which means, “discord, strife.” Medan is the third son of Abraham and Keturah, who is mentioned only twice in Scriptures within Abraham’s genealogy (Gen 25:2, 1Ch 1:32). His descendants are not recognized ( ISBE). [222] However, Gordon Wenham says the name does occur in extra-biblical literature. [223]
[222] “Medan,” in International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008).
[223] Gordon J. Wenham, Genesis 16-50, in Word Biblical Commentary: 58 Volumes on CD-Rom, vol. 2, eds. Bruce M. Metzger, David A. Hubbard and Glenn W. Barker (Dallas: Word Inc., 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Genesis 25:2.
4. Word Study on “Midian” Strong says the name “Median” “mid-yawn’” ( ) (H4080) comes from the primitive root word ( ) (H4079), which means, “brawling, contention.” Median is the fourth son of Abraham and Keturah, who is mentioned 59 times in the Old Testament. Thus, the Midianites play a significant role in Old Testament redemptive history.
5. Word Study on “Ishbak” Strong says the name “Ishbak” “yish-bawk’” ( ) (H3435) is derived from an unused primitive root word that means, “he will leave.” Ishbak is the fifth son of Abraham and Keturah, who is mentioned only twice in Scriptures within Abraham’s genealogy (Gen 25:2, 1Ch 1:32). His descendants are not recognized ( ISBE). [224]
[224] “Ishbak,” in International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008).
6. Word Study on Shuah The name “Shuah” “shoo’-akh” ( ) (H7744) comes from the primitive root word ( ) (7743), which means, “to sink, to bow down, incline, humble.” Shuah is the sixth son of Abraham and Keturah, who is mentioned only twice in Scriptures within Abraham’s genealogy (Gen 25:2, 1Ch 1:32). His descendants are not recognized. However, it is suggested by some that Bildad the Shuhite (Job 2:11) is a descendant of Shuah. ( ISBE) [225]
[225] “Shua, Shuah,” in International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008); John Franklin Genung, “Bildad,” in International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008).
Job 2:11, “Now when Job’s three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him.”
Gen 25:3 And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.
Gen 25:3 Word Study on “Sheba” Gesenius and Strong do not suggest a meaning for the Hebrew name “Sheba” “sheb-aw” ( ) (H7614) BDB suggests that the name “Sheba” means, “seven,” or “an oath or covenant.” The Enhanced Strong says it occurs 23 times in the Old Testament, bring translated in the KJV as “Sheba.” There are five different individuals by this name in the Old Testament. In the Table of Nations (Gen 10:1-32) there are two Sheba’s listed in the genealogies of the sons of Noah. The first Sheba was the son of Raamah the son of Cush who was the son of Ham (Gen 10:7). However the Sheba referred to in Gen 10:28 was the son of Joktan son of Eber who was a descendant of Shem. There is also a Sheba and Dedan born from Jokshan, the son of Abraham and Keturah.
Word Study on “Dedan” – Gesenius and Strong do not suggest a meaning for the Hebrew name “Dedan” “ded-awn” ( ) (H1719). BDB suggests that this name means, “low country.” Dedan was the brother of Sheba and the son of Raamah the son of Cush who was the son of Ham. This name is mentioned 15 times in the Old Testament in reference to two different individuals. A reference to this people in Isa 21:13 called them inhabitants of Arabia who traveled in caravans. This is one reason why some scholars suggest that Dedan’s brother Sheba the Hamite (Gen 10:7) is identical with Sheba the Shemite (Gen 10:28), since Sheba the Shemite clearly inhabited southern Arabia. This name can still be identified on the island of Dadan, on the border of the Persian Gulf. This individual is not to be confused with Dedan the son of Jokshan and grandson of Abraham and Keturah who dwelt in the neighbourhood of Edom.
Keil-Delitzsch notes that it is not possible to distinguish between the descendants of these two sets of individuals (Sheba and Dedan) by the same names (Gen 10:7; Gen 25:3). [226]
[226] C. F. Keil and F. Delitzsch, Pentateuch, vol. 1, in Biblical Commentary on the Old Testament, trans. James Martin, in P.C. Study Bible, v. 3.1 [CD-ROM] (Seattle, WA: Biblesoft Inc., 1993-2000), comments on Genesis 10:7.
Gen 25:4 And the sons of Midian; Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah.
Gen 25:5 And Abraham gave all that he had unto Isaac.
Gen 25:6 But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country.
Gen 25:6 “But unto the sons of the concubines, which Abraham had” Comments – 1Ch 1:32 calls Keturah “Abraham’s concubine.” Thus, the phrase “sons of the concubines” could be referring to Hagar and Keturah.
1Ch 1:32, “Now the sons of Keturah, Abraham’s concubine : she bare Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And the sons of Jokshan; Sheba, and Dedan.”
Gen 25:6 “Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country” Comments – Evidently, Keturah’s sons received the same status and meager inheritance as did the sons of Ishmael.
Why would Abraham have sent his other sons eastward? Perhaps he did this so that they would not possess the land that God promised to Abraham and Isaac. It would be easy for these sibling tribes to fight for possession of areas of the Promised Land, as did the servants of Abraham and Lot years earlier.
Fuente: Everett’s Study Notes on the Holy Scriptures
Ten Genealogies (Calling) – The Genealogies of Righteous Men and their Divine Callings (To Be Fruitful and Multiply) – The ten genealogies found within the book of Genesis are structured in a way that traces the seed of righteousness from Adam to Noah to Shem to Abraham to Isaac and to Jacob and the seventy souls that followed him down into Egypt. The book of Genesis closes with the story of the preservation of these seventy souls, leading us into the book of Exodus where we see the creation of the nation of Israel while in Egyptian bondage, which nation of righteousness God will use to be a witness to all nations on earth in His plan of redemption. Thus, we see how the book of Genesis concludes with the origin of the nation of Israel while its first eleven chapters reveal that the God of Israel is in fact that God of all nations and all creation.
The genealogies of the six righteous men in Genesis (Adam, Noah, Shem, Abraham, Isaac, Jacob) are the emphasis in this first book of the Old Testament, with each of their narrative stories opening with a divine commission from God to these men, and closing with the fulfillment of prophetic words concerning the divine commissions. This structure suggests that the author of the book of Genesis wrote under the office of the prophet in that a prophecy is given and fulfilled within each of the genealogies of these six primary patriarchs. Furthermore, all the books of the Old Testament were written by men of God who moved in the office of the prophet, which includes the book of Genesis. We find a reference to the fulfillment of these divine commissions by the patriarchs in Heb 11:1-40. The underlying theme of the Holy Scriptures is God’s plan of redemption for mankind. Thus, the book of Genesis places emphasis upon these men of righteousness because of the role that they play in this divine plan as they fulfilled their divine commissions. This explains why the genealogies of Ishmael (Gen 25:12-18) and of Esau (Gen 36:1-43) are relatively brief, because God does not discuss the destinies of these two men in the book of Genesis. These two men were not men of righteousness, for they missed their destinies because of sin. Ishmael persecuted Isaac and Esau sold his birthright. However, it helps us to understand that God has blessed Ishmael and Esau because of Abraham although the seed of the Messiah and our redemption does not pass through their lineage. Prophecies were given to Ishmael and Esau by their fathers, and their genealogies testify to the fulfillment of these prophecies. There were six righteous men did fulfill their destinies in order to preserve a righteous seed so that God could create a righteous nation from the fruit of their loins. Illustration As a young schoolchild learning to read, I would check out biographies of famous men from the library, take them home and read them as a part of class assignments. The lives of these men stirred me up and placed a desire within me to accomplish something great for mankind as did these men. In like manner, the patriarchs of the genealogies in Genesis are designed to stir up our faith in God and encourage us to walk in their footsteps in obedience to God.
The first five genealogies in the book of Genesis bring redemptive history to the place of identifying seventy nations listed in the Table of Nations. The next five genealogies focus upon the origin of the nation of Israel and its patriarchs, Abraham, Isaac, and Jacob.
There is much more history and events that took place surrounding these individuals emphasized in the book of Genesis, which can be found in other ancient Jewish writings, such as The Book of Jubilees. However, the Holy Scriptures and the book of Genesis focus upon the particular events that shaped God’s plan of redemption through the procreation of men of righteousness. Thus, it was unnecessary to include many of these historical events that were irrelevant to God’s plan of redemption.
In addition, if we see that the ten genealogies contained within the book of Genesis show to us the seed of righteousness that God has preserved in order to fulfill His promise that the “seed of woman” would bruise the serpent’s head in Gen 3:15, then we must understand that each of these men of righteousness had a particular calling, destiny, and purpose for their lives. We can find within each of these genealogies the destiny of each of these men of God, for each one of them fulfilled their destiny. These individual destinies are mentioned at the beginning of each of their genealogies.
It is important for us to search these passages of Scripture and learn how each of these men fulfilled their destiny in order that we can better understand that God has a destiny and a purpose for each of His children as He continues to work out His divine plan of redemption among the children of men. This means that He has a destiny for you and me. Thus, these stories will show us how other men fulfilled their destinies and help us learn how to fulfill our destiny. The fact that there are ten callings in the book of Genesis, and since the number “10” represents the concept of countless, many, or numerous, we should understand that God calls out men in each subsequent generation until God’s plan of redemption is complete.
We can even examine the meanings of each of their names in order to determine their destiny, which was determined for them from a child. Adam’s name means “ruddy, i.e. a human being” ( Strong), for it was his destiny to begin the human race. Noah’s name means, “rest” ( Strong). His destiny was to build the ark and save a remnant of mankind so that God could restore peace and rest to the fallen human race. God changed Abram’s name to Abraham, meaning, “father of a multitude” ( Strong), because his destiny was to live in the land of Canaan and believe God for a son of promise so that his seed would become fruitful and multiply and take dominion over the earth. Isaac’s name means, “laughter” ( Strong) because he was the child of promise. His destiny was to father two nations, believing that the elder would serve the younger. Isaac overcame the obstacles that hindered the possession of the land, such as barrenness and the threat of his enemies in order to father two nations, Israel and Esau. Jacob’s name was changed to Israel, which means “he will rule as God” ( Strong), because of his ability to prevail over his brother Esau and receive his father’s blessings, and because he prevailed over the angel in order to preserve his posterity, which was the procreation of twelve sons who later multiplied into the twelve tribes of Israel. Thus, his ability to prevail against all odds and father twelve righteous seeds earned him his name as one who prevailed with God’s plan of being fruitful and multiplying seeds of righteousness.
In order for God’s plan to be fulfilled in each of the lives of these patriarchs, they were commanded to be fruitful and multiply. It was God’s plan that the fruit of each man was to be a godly seed, a seed of righteousness. It was because of the Fall that unrighteous seed was produced. This ungodly offspring was not then nor is it today God’s plan for mankind.
Outline Here is a proposed outline:
1. The Generation of the Heavens and the Earth Gen 2:4 to Gen 4:26
a) The Creation of Man Gen 2:4-25
b) The Fall Gen 3:1-24
c) Cain and Abel Gen 4:1-26
2. The Generation of Adam Gen 5:1 to Gen 6:8
3. The Generation of Noah Gen 6:9 to Gen 9:29
4. The Generation of the Sons of Noah Gen 10:1 to Gen 11:9
5. The Generation of Shem Gen 11:10-26
6. The Generation of Terah (& Abraham) Gen 11:27 to Gen 25:11
7. The Generation Ishmael Gen 25:12-18
8. The Generation of Isaac Gen 25:19 to Gen 35:29
9. The Generation of Esau Gen 36:1-43
10. The Generation of Jacob Gen 37:1 to Gen 50:26
Fuente: Everett’s Study Notes on the Holy Scriptures
The Genealogy of Terah (and of Abraham) The genealogies of Abraham, Isaac, and Jacob have a common structure in that they open with God speaking to a patriarch and giving him a commission and a promise in which to believe. In each of these genealogies, the patriarch’s calling is to believe God’s promise, while this passage of Scripture serves as a witness to God’s faithfulness in fulfilling each promise. Only then does the genealogy come to a close.
Gen 11:27 to Gen 25:11 gives the account of the genealogy of Terah and his son Abraham. (Perhaps the reason this genealogy is not exclusively of Abraham, but rather of his father Terah, is because of the importance of Lot and the two tribes descended from him, the Moabites and the Ammonites, who will play a significant role in Israel’s redemptive history.) Heb 11:8-19 reveals the central message in this genealogy that stirs our faith in God when it describes Abraham’s acts of faith and obedience to God, culminating in the offering of his son Isaac on Mount Moriah. The genealogy of Abraham opens with God’s promise to him that if he would separate himself from his father and dwell in the land of Canaan, then God would make from him a great nation through his son (Gen 12:1-3), and it closes with God fulfilling His promise to Abraham by giving Him a son Isaac. However, this genealogy records Abraham’s spiritual journey to maturity in his faith in God, as is typical of each child of God. We find a summary of this genealogy in Heb 11:8-19. During the course of Abraham’s calling, God appeared to Abraham a number of times. God reappeared to him and told him that He would make his seed as numerous as the stars in the sky (Gen 15:5). God later appeared to Abraham and made the covenant of circumcision with him and said, “I will make My covenant between Me and you, and will multiply you exceedingly.”(Gen 17:2) After Abraham offered Isaac his son upon the altar, God reconfirmed His promise that “That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies.” (Gen 22:17). The event on Mount Moriah serves as a testimony that Abraham fulfilled his part in believing that God would raise up a nation from Isaac, his son of promise. Thus, Abraham fulfilled his calling and destiny for his generation by dwelling in the land of Canaan and believing in God’s promise of the birth of his son Isaac. All of God’s promises to Abraham emphasized the birth of his one seed called Isaac. This genealogy testifies to God’s faithfulness to fulfill His promise of giving Abraham a son and of Abraham’s faith to believe in God’s promises. Rom 9:6-9 reflects the theme of Abraham’s genealogy in that it discusses the son of promise called Isaac.
Abraham’s Faith Perfected ( Jas 2:21-22 ) – Abraham had a promise from God that he would have a son by Sarai his wife. However, when we read the Scriptures in the book of Genesis where God gave Abraham this promise, we see that he did not immediately believe the promise from God (Gen 17:17-18).
Gen 17:17-18, “Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear? And Abraham said unto God, O that Ishmael might live before thee!”
Instead of agreeing with God’s promise, Abraham laughed and suggested that God use Ishmael to fulfill His promise. However, many years later, by the time God commanded Abraham to sacrifice his son, he was fully persuaded that God was able to use Isaac to make him a father of nations. We see Abraham’s faith when he told his son Isaac that God Himself was able to provide a sacrifice, because he knew that God would raise Isaac from the dead, if need be, in order to fulfill His promise (Gen 22:8).
Gen 22:8, “And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together.”
Heb 11:17-19, “By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, Of whom it was said, That in Isaac shall thy seed be called: Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.”
The best illustration of being fully persuaded is when Abraham believed that God would raise up Isaac from the dead in order to fulfill His promise. This is truly being fully persuaded and this is what Rom 4:21 is referring to.
What distinguished Abraham as a man of faith was not his somewhat initial weak reaction to the promises of God in Gen 17:17-18, but it was his daily obedience to God. Note a reference to Abraham’s daily obedience in Heb 11:8.
Heb 11:8, “By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed ; and he went out, not knowing whither he went.”
Abraham was righteous before God because he believed and obeyed God’s Words on a daily basis. A good illustration how God considers obedience as an act of righteousness is found in Genesis 19. Abraham had prayed for ten righteous people to deliver Sodom from destruction. The angels found only four people who hearkened to their words. These people were considered righteous in God’s eyes because they were obedient and left the city as they had been told to do by the angels.
Abraham’s ability to stagger not (Rom 4:20) and to be fully persuaded (Rom 4:21) came through time. As he was obedient to God, his faith in God’s promise began to take hold of his heart and grow, until he came to a place of conviction that circumstances no longer moved him. Abraham had to learn to be obedient to God when he did not understand the big picture. Rom 5:3-5 teaches us that tribulation produces patience, and patience produces experience, and experience hope. Abraham had to pass through these four phases of faith in order to develop strong faith that is no longer moved by circumstances.
Let us look at Abraham’s history of obedience to God. He had first been obedient to follow his father from Ur to Haran.
Gen 11:31, “And Terah took Abram his son, and Lot the son of Haran his son’s son, and Sarai his daughter in law, his son Abram’s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there.”
He was further obedient when he left Haran and went to a land that he did not know.
Gen 12:1, “Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee:”
He was further obedient for the next twenty-five years in this Promised Land, learning that God was his Shield and his Reward. Note:
Gen 15:1, “After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.”
God called Himself Abraham’s shield and reward because Abraham had come to know Him as a God who protects him and as a God who prospers him. Note that Abraham was living in a land where people believed in many gods, where people believed that there was a god for every area of their lives. God was teaching Abraham that He was an All-sufficient God. This was why God said to Abraham in Gen 17:1, “I am the Almighty God; walk before me, and be thou perfect.” In other words, God was telling Abraham to be obedient. Abraham’s role in fulfilling this third promise was to be obedient, and to live a holy life. As Abraham did this, he began to know God as an Almighty God, a God who would be with him in every situation in life. As Abraham fulfilled his role, God fulfilled His divine role in Abraham’s life.
God would later test Abraham’s faith in Gen 22:1 to see if Abraham believed that God was Almighty.
Gen 22:1, “And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.”
God knew Abraham’s heart. However, Abraham was about to learn what was in his heart. For on Mount Moriah, Abraham’s heart was fully persuaded that God was able to raise Isaac from the dead in order to fulfill His promise:
Heb 11:19, “Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.”
Abraham had to die to his own ways of reasoning out God’s plan. He had taken Eliezer of Damascus as his heir as a result of God’s first promise. Then, he had conceived Ishmael in an attempt to fulfill God’s second promise. Now, Abraham was going to have to learn to totally depend upon God’s plan and learn to follow it.
The first promise to Abraham was made to him at the age of 75, when he first entered the Promised Land.
Gen 12:7, “And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him.”
This first promise was simple, that God would give this land to Abraham’s seed. So, Abraham took Eliezer of Damascus as his heir. But the second promise was greater in magnitude and more specific.
Gen 15:4-5, “And, behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.
This next promise said that God would give Abraham this land to Abraham’s biological child and that his seed would proliferate and multiply as the stars of heaven. So, Abraham has a son, Ishmael, by Hagar, his handmaid in order to fulfill this promise.
The third promise, which came twenty-five years after the first promise, was greater than the first and second promises. God said that Abraham would become a father of many nations through Sarah, his wife. Abraham had seen God be his Shield and protect him from the Canaanites. He had seen God as his Reward, by increasing his wealth (Gen 15:1). But now, Abraham was to learn that God was Almighty (Gen 17:1), that with God, all things are possible.
It was on Mount Moriah that Abraham truly died to himself, and learned to live unto God. In the same way, it was at Peniel that Jacob died to his own self and learned to totally depend upon God. After Mount Moriah, Abraham stopped making foolish decisions. There is not a fault to find in Abraham after his experience of sacrificing his son. When Abraham was making wrong decisions, he had the wisdom to build an altar at every place he pitched his tent. It was at these altars that he dealt with his sins and wrong decisions.
At Peniel God called Jacob by the name Israel. Why would God give Jacob this name? Because Jacob must now learn to totally trust in God. His thigh was limp and his physical strength was gone. The only might that he will ever know the rest of his life will be the strength that he finds in trusting God. Jacob was about to meet his brother and for the first time in his life, he was facing a situation that he could not handle in his own strength and cunning. He has been able to get himself out of every other situation in his life, but this time, it was different. He was going to have to trust God or die, and Jacob knew this. His name was now Israel, a mighty one in God. Jacob would have to now find his strength in God, because he had no strength to fight in the flesh. Thus, his name showed him that he could look to God and prevail as a mighty one both with God and with man. After this night, the Scriptures never record a foolish decision that Jacob made. He began to learn how to totally rely upon the Lord as his father Abraham had learned.
After Mount Moriah and Peniel, we read no more of foolish decisions by Abraham and Jacob. We just see men broken to God’s will and humble before God’s mercy.
Obedience is the key, and total obedience is not learned quickly. I believe that it takes decades, as we see in the life of Abraham, to learn to be obedient to a God whom we know as Almighty. This is not learned over night.
Abraham had a word from God before he left Ur. When he reached Canaan, he received a promise from God. Don’t mess with a man and his promise. Pharaoh tried to mess with this man’s promise and God judged him. King Abimelech tried to take Abraham’s promise, but God judged him.
Like Abraham, we may start the journey making some poor judgments, but God is greater than our errors.
We will first know God as our shield and our reward. He will protect us throughout our ministry. He will reward us. He will prosper our ministry. As we learn to be obedient, we will come to know our God as the Almighty in a way that we have never known Him before.
Do not mess with a man who has laid Isaac on the altar. I have heard Gen 17:17 taught as the laugh of faith.
Gen 17:17-18, “Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear? And Abraham said unto God, O that Ishmael might live before thee!”
I see very little faith in Abraham’s words in these verses. On the other hand, I have heard other preachers criticize Abraham for his lack of faith at these times in his life; yet, I do not see God criticizing his faith. Abraham was not fully persuaded at this point, but he did not fail God. Abraham simply continued being obedient and living holy until the faith grew in his heart. Every wrong decision that Abraham made brought him that much closer to the right decision. We call this the school of hard knocks. As a result, faith continued to grow in his heart. By Genesis 22, Abraham was fully persuaded and strong in faith that God was Almighty.
Watch out, lest you criticize a man learning to walk in his promise. He may look foolish at times, but do not look on the outward appearance. You either run with him, or get out of the way, but don’t get in the way.
When I left Seminary and a Master’s degree, I was given a job driving a garbage truck while learning to pastor a Charismatic church. I was learning to walk in a promise from God. I will never forget riding on the back of these garbage trucks in my hometown, while the church members who had given money to send me to Seminary watched me in disbelief.
God does not measure a man by the size of his ministry, but by the size of his heart. When Jimmy Swaggart fell into sin, Alethia Fellowship Church was one of his partners, so this church was receiving his monthly ministry tapes during this period in his ministry. In a cassette tape immediately after his fall, he gave a testimony of how he told the Lord that he had failed. The Lord replied to him that he had not failed; rather the Lord had to get some things out of his life. [170] That word from God gave him the courage to go on in the midst of failure. You see, God was more pleased with Jimmy Swaggart living a godly life in fellowship with Him than preaching in great crusades while living in sin.
[170] Jimmy Swaggart, “Monthly Partner Cassette Tape,” (Baton Rouge, Louisiana: Jimmy Swaggart Ministries, February 1988), audiocassette.
Joyce Meyer said that if God measured our success by the way the world measured us, He would have called us “achievers” and not “believers.” [171] Abraham was justified by faith and not by his works. Our work is to believe, not to achieve.
[171] Joyce Meyer, Life in the Word (Fenton, Missouri: Joyce Meyer Ministries), on Trinity Broadcasting Network (Santa Ana, California), television program.
Many of my church friends and relatives criticized me as a failure. However, I knew somehow that the walk of faith was obedience to the Word of God, and not a walk of pleasing man. I obviously did not spend much time with people who thought that I was nuts. Instead, I spent so much time in my bedroom studying my Bible that I looked dysfunctional. Yet, the Lord strengthened me. I will never forget, after riding the garbage truck during the day, and hiding in God’s Word in the night. One night, I laid down about 1:00 a.m. and the glory of God filled my room until 5:00 a.m. in the morning. It was during these most difficult times that the Lord strengthened me the most.
The Lord strengthened Abraham in the midst of his questions and errors. If you will just stay obedient, God will see His Word come to pass through you, as did Abraham learn to see God as Almighty.
Gen 11:27 Now these are the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot.
Gen 11:28 And Haran died before his father Terah in the land of his nativity, in Ur of the Chaldees.
Gen 11:28 “Ur of the Chaldees” Comments – We can find some history of an individual named Ur in The Book of Jubilees, who built for himself a city named Ara of the Chaldees and named it after himself. Thus, we have a record of the origin of Ur of the Chaldees.
“And in the thirty-fifth jubilee, in the third week, in the first year [1681 A.M.] thereof, Reu took to himself a wife, and her name was ‘Ora, the daughter of ‘Ur, the son of Kesed, and she bare him a son, and he called his name Seroh, in the seventh year of this week in this jubilee. And ‘Ur, the son of Kesed, built the city of ‘Ara of the Chaldees, and called its name after his own name and the name of his father. And they made for themselves molten images, and they worshipped each the idol, the molten image which they had made for themselves, and they began to make graven images and unclean simulacra, and malignant spirits assisted and seduced (them) into committing transgression and uncleanness.” ( The Book of Jubilees 11.1-5)
Gen 11:29 And Abram and Nahor took them wives: the name of Abram’s wife was Sarai; and the name of Nahor’s wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.
Gen 11:29 “And Abram and Nahor took them wives: the name of Abram’s wife was Sarai” Comments – Sarah was Abraham’s half-sister (Gen 20:12).
Gen 20:12, “And yet indeed she is my sister; she is the daughter of my father, but not the daughter of my mother; and she became my wife.”
Compare the comments in Gen 11:29 where Nahor, Abraham’s brother, took his niece, the daughter of Haran, as his wife.
Gen 11:29 “and the name of Nahor’s wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah” – Word Study on “Milcah” Gesenius tells us that by Chaldean usage the Hebrew name “Milcah” “Milkah” ( ) (H4435) means “counsel.” Strong tells us that the name means, “queen.” PTW tells us it means, “counsel.” She is daughter of Haran and sister to Lot and Iscah. She married her uncle named Nahor and bare him eight children. She is first mentioned in Gen 11:29 in the genealogy of Terah. She is mentioned a second time in Scripture Gen 22:20-24, where Nahor’s genealogy is given. Her name is mentioned on a third occasion in the chapter where Isaac takes Rebekah as his bride (Gen 24:15; Gen 24:24; Gen 24:47). She is mentioned no more in the Scriptures.
Word Study on “Iscah” Gesenius says the Hebrew name “Iscah” “Yickah” ( ) (H3252) means, “one who beholds, looks out” from ( ). Strong tells us that it comes from an unused word meaning “to watch.” PTW tells us it means, “Jehovah is looking” or “who looks.” Iscah was the sister to Milcah and Lot. Nothing more is mentioned of this person in the Scriptures, her significance being her relationship to her siblings, of whom Lot is the best known.
Gen 11:30 But Sarai was barren; she had no child.
Gen 11:30 Comments – When we see such close marriages with relatives within a clan, we can suggest that this may have been the cause of such infertility for this clan. We see this problem in the lives of Sarah, Rebekah and Rachel.
Gen 11:31 And Terah took Abram his son, and Lot the son of Haran his son’s son, and Sarai his daughter in law, his son Abram’s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there.
Gen 11:31 Comments – Terah intended to go to Canaan, but he did not make it. This is also stated in The Book of Jubilees that after Abraham destroyed the house of his father’s idols, Terah fled with his family with the intend of dwelling in the land of Canaan.
“And Terah went forth from Ur of the Chaldees, he and his sons, to go into the land of Lebanon and into the land of Canaan, and he dwelt in the land of Haran, and Abram dwelt with Terah his father in Haran two weeks of years.” ( The Book of Jubilees 12.15-16)
However, Act 7:1-4 says that it was Abraham who moved out from Ur due to a Word from the Lord.
Act 7:1-4, “Then said the high priest, Are these things so? And he said, Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran, And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee. Then came he out of the land of the Chaldaeans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell.”
Gen 11:31 Scripture References – Note:
Jos 24:2, “And Joshua said unto all the people, Thus saith the LORD God of Israel, Your fathers dwelt on the other side of the flood in old time, even Terah , the father of Abraham, and the father of Nachor: and they served other gods.”
Gen 11:32 And the days of Terah were two hundred and five years: and Terah died in Haran.
Gen 12:1-3 God’s Divine Calling to Abraham – Gen 2:4 to Gen 50:26 will place emphasis upon the second phase of God’s plan of redemption for mankind, which is His divine calling to fulfill His purpose of multiplying and filling the earth with righteousness. God will implement phase two of His divine plan of redemption by calling one man named Abraham to depart unto the Promised Land (Gen 12:1-3), and this calling was fulfilled by the patriarch. Isaac’s calling can also be found at the beginning of his genealogy, where God commands him to dwell in the Promised Land (Gen 26:1-6), and this calling was fulfilled by the patriarch Isaac. Jacob’s calling was fulfilled as he bore twelve sons and took them into Egypt where they multiplied into a nation. The opening passage of Jacob’s genealogy reveals that his destiny would be fulfilled through the dream of his son Joseph (Gen 37:1-11), which took place in the land of Egypt. Perhaps Jacob did not receive such a clear calling as Abraham and Isaac because his early life was one of deceit, rather than of righteousness obedience to God; so the Lord had to reveal His plan for Jacob through his righteous son Joseph. In a similar way, God spoke to righteous kings of Israel, and was silent to those who did not serve Him. Thus, the three patriarchs of Israel received a divine calling, which they fulfilled in order for the nation of Israel to become established in the land of Egypt. Perhaps the reason the Lord sent Jacob and the seventy souls into Egypt to multiply rather than leaving them in the Promised Land is that the Israelites would have intermarried with the cultic nations around them and failed to produce a nation of righteousness. God’s ways are always perfect.
Fuente: Everett’s Study Notes on the Holy Scriptures
The Calling of the Patriarchs of Israel We can find two major divisions within the book of Genesis that reveal God’s foreknowledge in designing a plan of redemption to establish a righteous people upon earth. Paul reveals this four-fold plan in Rom 8:29-30: predestination, calling, justification, and glorification.
Rom 8:29-30, “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.”
The book of Genesis will reflect the first two phase of redemption, which are predestination and calling. We find in the first division in Gen 1:1 to Gen 2:3 emphasizing predestination. The Creation Story gives us God’s predestined plan for mankind, which is to be fruitful, multiply, and fill the earth with righteous offspring. The second major division is found in Gen 2:4 to Gen 50:25, which gives us ten genealogies, in which God calls men of righteousness to play a role in His divine plan of redemption.
The foundational theme of Gen 2:4 to Gen 11:26 is the divine calling for mankind to be fruitful and multiply, which commission was given to Adam prior to the Flood (Gen 1:28-29), and to Noah after the Flood (Gen 9:1). The establishment of the seventy nations prepares us for the calling out of Abraham and his sons, which story fills the rest of the book of Genesis. Thus, God’s calling through His divine foreknowledge (Gen 11:27 to Gen 50:26) will focus the calling of Abraham and his descendants to establish the nation of Israel. God will call the patriarchs to fulfill the original purpose and intent of creation, which is to multiply into a righteous nation, for which mankind was originally predestined to fulfill.
The generations of Abraham, Isaac, and Jacob take up a large portion of the book of Genesis. These genealogies have a common structure in that they all begin with God revealing Himself to a patriarch and giving him a divine commission, and they close with God fulfilling His promise to each of them because of their faith in His promise. God promised Abraham a son through Sarah his wife that would multiply into a nation, and Abraham demonstrated his faith in this promise on Mount Moriah. God promised Isaac two sons, with the younger receiving the first-born blessing, and this was fulfilled when Jacob deceived his father and received the blessing above his brother Esau. Jacob’s son Joseph received two dreams of ruling over his brothers, and Jacob testified to his faith in this promise by following Joseph into the land of Egypt. Thus, these three genealogies emphasize God’s call and commission to Abraham, Isaac, and Jacob, and their response of faith in seeing God fulfill His word to each of them.
1. The Generations of Terah (& Abraham) Gen 11:27 to Gen 25:11
2. The Generations Ishmael Gen 25:12-18
3. The Generations of Isaac Gen 25:19 to Gen 35:29
4. The Generations of Esau Gen 36:1-43
5. The Generations of Jacob Gen 37:1 to Gen 50:26
The Origin of the Nation of Israel After Gen 1:1 to Gen 9:29 takes us through the origin of the heavens and the earth as we know them today, and Gen 10:1 to Gen 11:26 explains the origin of the seventy nations (Gen 10:1 to Gen 11:26), we see that the rest of the book of Genesis focuses upon the origin of the nation of Israel (Gen 11:27 to Gen 50:26). Thus, each of these major divisions serves as a foundation upon which the next division is built.
Paul the apostle reveals the four phases of God the Father’s plan of redemption for mankind through His divine foreknowledge of all things in Rom 8:29-30, “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.” Predestination – Gen 1:1 to Gen 11:26 emphasizes the theme of God the Father’s predestined purpose of the earth, which was to serve mankind, and of mankind, which was to be fruitful and multiply and fill the earth with righteousness. Calling – Gen 11:27 to Gen 50:26 will place emphasis upon the second phase of God’s plan of redemption for mankind, which is His divine calling to fulfill His purpose of multiplying and filling the earth with righteousness. (The additional two phases of Justification and Glorification will unfold within the rest of the books of the Pentateuch.) This second section of Genesis can be divided into five genealogies. The three genealogies of Abraham, Isaac, and Jacob begin with a divine calling to a patriarch. The two shorter genealogies of Ishmael and Esau are given simply because they inherit a measure of divine blessings as descendants of Abraham, but they will not play a central role in God’s redemptive plan for mankind. God will implement phase two of His divine plan of redemption by calling one man named Abraham to depart unto the Promised Land (Gen 12:1-3), and this calling was fulfilled by the patriarch. Isaac’s calling can also be found at the beginning of his genealogy, where God commands him to dwell in the Promised Land (Gen 26:1-6), and this calling was fulfilled by the patriarch Isaac. Jacob’s calling was fulfilled as he bore twelve sons and took them into Egypt where they multiplied into a nation. The opening passage of Jacob’s genealogy reveals that his destiny would be fulfilled through the dream of his son Joseph (Gen 37:1-11), which took place in the land of Egypt. Perhaps Jacob did not receive such a clear calling as Abraham and Isaac because his early life was one of deceit, rather than of righteousness obedience to God; so the Lord had to reveal His plan for Jacob through his righteous son Joseph. In a similar way, God spoke to righteous kings of Israel, and was silent to those who did not serve Him. Thus, the three patriarchs of Israel received a divine calling, which they fulfilled in order for the nation of Israel to become established in the land of Egypt. Perhaps the reason the Lord sent the Jacob and the seventy souls into Egypt to multiply rather than leaving them in the Promised Land is that the Israelites would have intermarried the cultic nations around them and failed to produce a nation of righteousness. God’s ways are always perfect.
1. The Generations of Terah (& Abraham) Gen 11:27 to Gen 25:11
2. The Generations Ishmael Gen 25:12-18
3. The Generations of Isaac Gen 25:19 to Gen 35:29
4. The Generations of Esau Gen 36:1-43
5. The Generations of Jacob Gen 37:1 to Gen 50:26
Divine Miracles It is important to note that up until now the Scriptures record no miracles in the lives of men. Thus, we will observe that divine miracles begin with Abraham and the children of Israel. Testimonies reveal today that the Jews are still recipients of God’s miracles as He divinely intervenes in this nation to fulfill His purpose and plan for His people. Yes, God is working miracles through His New Testament Church, but miracles had their beginning with the nation of Israel.
Fuente: Everett’s Study Notes on the Holy Scriptures
Abraham’s Second Marriage
v. 1. Then again Abraham took a wife, and her name was Keturah. This woman was not a concubine during the lifetime of Sarah, but his wife by a second marriage, although she did not hold the status of the mother of the promised Seed, she was not included in the Messianic promise.
v. 2. And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.
v. 3. And Jokshan begat Sheba and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.
v. 4. And the sons of Midian: Ephah, and Epher, and Hanoch, and Abidah, and Eldaah. All these were the children of Keturah. The rich blessing of God shows that there was no stain attaching to this second marriage, but that it was entered into in sanctification and honor, for mutual care and assistance and for the procreation of children, the strength of Abraham having been retained in a remarkable manner, even to extreme old age. The children and grandchildren of Keturah, like those of Ishmael, became the forefathers of Arabian tribes, chiefly along the Ailanitic Gulf and northeast of it (Midianites), along the Red Sea, and along the Persian Gulf, most of them commercial nations.
v. 5. And Abraham gave all that he had unto Isaac. Isaac was the recognized legal heir, who also received the stock of the herds and the essential parts of Abraham’s possessions. He was, moreover, the bearer of the Messianic blessing.
v. 6. But unto the sons of the concubines which Abraham had Abraham gave gifts, and sent them away from Isaac, his son, while he yet lived, eastward, unto the east country. Although neither Keturah nor even Hagar were concubines in the later sense of the term, yet, in comparison with Sarah, the mistress and mother by special divine interposition, they were of secondary rank. Their children, therefore, could not claim an equal division of the property with Isaac, the heir of the promise, whose inheritance the land of Canaan was to be. Abraham simply established Ishmael and all the sons of Keturah with enough property in small herds and flocks, together with the necessary servants, that they had their maintenance. They moved into the country toward the southeast and east, and there grew up into tribes. Among these descendants of Abraham the knowledge of the true God was found for a long time, their spiritual inheritance thus proving of greater value than the temporal gifts.
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Gen 25:1
Then again Abraham took a wife,literally, and Abraham added and took a wife (i.e. a secondary wife, or concubine, pilgash; vide Gen 25:6 and 1Ch 1:28, 1Ch 1:32); but whether after (Kalisch, Lunge, Murphy) or, before (Calvin, Keil, Alford, Bush) Sarah’s death it is impossible to decideand her name was Keturah“Increase” (Gesenius); probably a servant in the family, as Hagar had been, though not Hagar herself (Targums), whom Abraham had recalled after Sarah’s death (Lyra), since Gen 25:6 speaks of concubines.
Gen 25:2
And she bare him Zimran,identified with Zabram, west of Mecca, on the Red Sea (Knobel, Keil); or the Zimareni, in the interior of Arabia (Delitzsch, Kalisch)and Jokshan,the Kassamitae, on the Red Sea (Knobel); or the Himarytish tribe Jakish, in Southern Arabia (Keil)and Medan, and Midian,Modiana, on the east of the Elamitic Gulf, and Madiana, north of this (Rosenmller, Keil, Knobel)and Ishbak,perhaps preserved in Schobeck, in the land of the Edomites (Knobel, Keil)and Shuahfor which the epithet Shuhite (Job 2:11) may point to Northern Idumaea (Keil, Knobel, Kalisch).
Gen 25:3
And Jokshan begat Sheba,probably the Sabeans: Job 1:15; Job 6:19 (Keil)and Dedanprobably the trading people mentioned in Jer 25:23 (Keil). And the sons of Dedan were Asshurim,who have been associated with the warlike tribe of the Asir, to the south of Hejas (Keil)and Letushim,the Bann Leits in Hejas (Keil)and Leummimthe tribe Bann Lam, which extended even to Babylon and Mesopotamia (Keil).
Gen 25:4
And the sons of Midian; Ephah (vide Isa 60:6), and Epher (Bent Ghifar in Hejas), and Hanoch (Hanakye, three days north of Medinah), and Abidah, and Eldaahthe tribes of Abide and Vadaa in the neighborhood of Asir. Keil adds that all these identifications are uncertain. All these were the children of Keturahsix sons, seven grandsons, three great grandsons; in all sixteen descendants.
Gen 25:5, Gen 25:6
And Abraham gave all that he had unto Isaac. I.e. constituted him his chief heir, according to previous Divine appointment (Gen 15:4), and made over to him the bulk of his possessions (Gen 24:36). But unto the sons of the concubines (Hagar and Keturah), which Abraham had, Abraham gave gifts,”doubtless established them as youthful nomads” (Lunge) and sent them away from Isaac his son,Ishmael’s dismissal took place long before (Gen 21:14); probably he then received his portion while he yet lived (i.e. during Abraham’s lifetime) eastward, unto the east country (or Arabia in the widest sense; to the east and south-east of Palestine).
Gen 25:7
And these are the days of the years of Abraham’s life which he lived,an impressive and appropriate expression for the computation of life (of. Gen 47:9)an hundred and threescore and fifteen yearsi.e. 175 years; so that he must have lived seventy-five years after Isaac’s birth and thirty-eight years after Sarah’s death. “His grandfather lived 148 years, his father 205, his son 180, and his grandson 147; so that his years were the full average of that period (Murphy).
Gen 25:8-10
Then Abraham gave up the ghost (literally, breathed out, a the breath of life), and died in a good old age,literally, in a flood hoary age, i.e. “with a crown of righteousness upon his hoary head” (Hughes)an old man, and full of years. Literally, and satiated, i.e. satisfied not merely with life and all its blessings, but with living. The three clauses give an elevated conception of the patriarch’s life as that of one who had tasted all the sweets and realized all the ends of a mundane existence, and who accordingly was ripe and ready for transition to a higher sphere. And was gathered to his people. An expression similar to “going to his fathers” (Gen 15:15, q.v.), and to “being gathered to one’s fathers” (Jdg 2:10). “The phrase is constantly distinguished from departing this life and being buried, denotes the reunion in Sheol with friends who have gone before, and therefore presupposes faith in the personal continuance of a man after death” (Keil). Abraham died in the hope of a better country, even an heavenly (Heb 11:13-16). And his sons Isaac and IshmaelIsaac as the heir takes precedence; but Ishmael, rather than the sons of Keturah, is associated with him at his father’s funeral; probably because he was not so distant as they from Hebron (Lunge), or because he was the subject of a special blessing, which they were not (Keil, Murphy); or perhaps simply Ishmael and Isaac united as the eldest sons to perform the last rites to a parent they revered (Kalisch). “Funerals of parents are reconciliations of children (Gen 35:29), and differences of contending religionists are often softened at the side of a grave” (Wordsworth)buried him (vide on Gen 23:19) in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre (vide on Gen 23:3-20); the field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife.
Gen 25:11
And it came to pass after the death of Abraham, that GodElohim; whence the preceding section is ascribed to the Elohist; but the general name of God is here employed because the statement partakes merely of the nature of an intimation that the Divine blessing descended upon Isaac by inheritance (Hengstenberg), and the particular blessing of which the historian speaks is not so much the spiritual and eternal blessings of the covenant, as the material and temporal prosperity with which Isaac, in comparison with other men, was enriched (Murphy)blessed his son Isaac; and Isaac dwelt by the well Lahai-roi (vide Gen 16:14; Gen 24:62).
HOMILETICS
Gen 25:1-11
The last days of Abraham.
I. ABRAHAM‘S OLD AGE.
1. The taking of a second wife.
(1) Her name: Keturah, recorded because of her relationship to Abraham. Connection with God’s people confers honors as well as privileges.
(2) Her marriage: of the second degree. Succeeding to Sarah’s marriage bed, Keturah did not succeed to her social status. Neither did her issue possess legal claim to Abraham’s inheritance. Concubinage, though permitted, was not necessarily approved by God.
(3) Her children: numerous and (in some instances) distinguished. The common seed of the flesh may often be more enlarged than the special seed of grace; but the descendants of good men, other things being equal, are likelier to come to honor than the families of the wicked.
2. The making of his will.
(1) Isaac, the son of Sarah, he constitutes his heir, in accordance with the Divine counsel, not attempting to interpose on behalf of Ishmael, his first-born. Primogeniture may involve certain rights in the world; it has no superiority in grace, or in the Church.
(2) The sons of Hagar and Keturah he endows with portions from his ample pastoral wealth before he dies, and sends away to settle as independent nomads in the unoccupied territory lying on the east of Palestine, thus providing for the prosperity of his children and the peace of his family after he is gonetwo things which pious parents should as far as possible secure before they die.
II. ABRAHAM‘S DEATH.
1. Before death. The age to which the patriarch had attained was
(1) Numerically great, viz; 175 years. Mark the tendency of piety to prolong life (Psa 34:12).
(2) Morally good. Neither beautiful nor desirable in itself, when associated with corresponding ripeness in grace old age is both delightful to look upon and pleasant to enjoy (Pro 16:31).
(3) Completely satisfying. He had experienced the Divine goodness and mercy for 175 years, had God’s covenant established with himself and family, beheld Isaac born, married, and, the father of two promising sons, and seen Sarah away before him to the better land; now he had no desire left unfulfilled but one, viz; to depart.
2. At death. His end was peaceful; he “breathed out his spirit” into the hands of Jehovah. So did Isaac (Gen 35:29), Jacob (Gen 49:33), David (Psa 31:5), Christ (Luk 23:46). “Mark the perfect, and behold the upright” (Psa 37:37).
3. After death. He was gathered to his peoplea significant intimation of
(1) the immateriality of the soul;
(2) the conscious existence of the soul after death;
(3) the gathering of pious souls into one society beyond the grave;
(4) the mutual recognition of the glorified;
(5) the complete separation of the righteous from the wicked.
III. ABRAHAM‘S FUNERAL.
1. The chief mourners. Whether Keturah’s boys were present at the affecting ceremonial is not stated, but the prominent positions were occupied by Ishmael and Isaac. It is a duty which surviving children owe deceased parents to see their remains deposited with reverence in the grave, and it is beautiful when fraternal estrangements are removed round a father’s tomb.
2. The place of sepulture. The cave of Machpelah had three attractions for the patriarch: it was in the promised land, it was his own tomb, and it contained the dust of Sarah.
3. The bereaved son. Isaac, from his sensitive disposition and the unexciting character of his occupation, would feel his father’s loss more keenly than Ishmael. Perhaps this explains the statement of verse 11. It is God’s special care to comfort orphans (Psa 27:10).
Learn
1. That though secondary wives are not agreeable to the word of God, second marriages are not against the will of God.
2. That good men ought to make a just disposition of their temporal affairs before they die.
3. That whether God’s saints die soon or late, they are always satisfied with living.
4. That in whatever sort of tomb a saint’s dust may lie, his immortal spirit goes to join the company of just men made perfect.
5. That the loss of earthly parents is more than compensated by the blessing of a father’s God.
HOMILIES BY J.F. MONTGOMERY
Gen 25:1-18
The line of blessing.
Although Abraham has many descendants, he carefully distinguishes the line of the Divine blessing. His peaceful end at 175 years set the seal upon a long life of faith and fellowship with God. His two sons, Isaac and Ishmael, met at their father’s grave, although living apart. The influence of such a character as Abraham’s is very elevating and healing, even in the sphere of the world. Ishmael is not entirely forgotten, but Isaac, as the true heir of Abraham, hands on the blessing of the covenant.R.
Fuente: The Complete Pulpit Commentary
THIRTEENTH SECTION
Abrahams second Marriage. Keturah and her Sons. Abrahams death and his burial
Gen 25:1-10
1Then again Abraham took a wife, and her name was Keturah [incense, vapor, fragrance]. 2And she bare him Zimran [= Simon. Celebrated in song, renowned], and Jokshan [fowler], and Medan [strife], and Midian1 [contention], and Ishbak [leaving, forsaking], and Shuah [bowed, sadpit, grave]. 3And Jokshan begat Sheba [man; the Sabans], and Dedan [Frst: low country, lowlands]. And the sons of Dedan were Asshurim [plural of Asshur. Frst: hero, strength], and Letushim [hammered, sharpened], and Leummim [people]. 4And the sons of Midian; Ephah [darkness, gloomy], and Epher [= opher; a young animal, calf], and Hanoch [initiated], and Abidah [father of wisdom, the wise], and Eldaah [Gesenius: whom God has called]. All these Were the children of Keturah.
5And Abraham gave all that he had unto Isaac. 6But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and [separating] sent them away from 7Isaac his son, while he yet lived, eastward, unto the east country. And these are the days of the years of Abrahams life which he lived, an hundred threescore and fifteen years. 8Then Abraham gave up the ghost,2 and died in a good old age, an old man, and full [satisfied with life; see Gen 35:29] of years; and was gathered to his people. 9And his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before [easterly from] Mamre; 10The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife.
GENERAL REMARKS
The present section is closely connected with the following (Gen 25:12-18) which treats of Ishmael, and with the whole history of Isaac, under the common idea of the descendants of Abraham. It introduces first these descendants in the widest idea of the word: the sons of Keturah. Then those in a narrower sense: the family of Ishmael. And upon these, those in the most restricted sense: Isaac and his sons. The writer adheres to the same method here which he has followed in the presentation of the tabular view of the nations. He begins in his description with those most remote, then proceeds to those nearer, and finally comes to those standing nearest the centre. We cannot, however, make the Tholedoth (generations) here the place of a division in the history, since the end of the life of Abraham marks distinctly a section which is closed at the beginning of the history of Isaac; and thus, as the genealogy of Keturah is interwoven with the history of Abraham, so the genealogy of Ishmael is connected with the history of Isaac. Knobel holds that the section Gen 25:1-18 belongs to the original writing. But it is not Elohistic merely because it contains genealogies, but because of the universal relation of the tribes here referred to. Knobel remarks upon the two genealogies of Keturah and Hagar, that the tribes dwelt in western Arabia and Arabia Petrea, and also in the northern half of Arabia Felix, while the descendants of Joktan (Gen 10:26 ff.) belonged to southern Arabia, at least in the earliest time. From the Abrahamic horde (?) there were thus divisions who went to the east, south-east, and south, where, however, they found original Arabian inhabitants, with whom they mingled and formed new tribes. We are not, therefore, to understand that the tribes here mentioned in each case were descended entirely from Abraham. It is not intended, even, that these tribes alone peopled the regions described; rather they were inhabited by other tribes also, e.g., Amalekites, Horites, Edomites, and others. The Arabs, who are truly so very dependent upon the Hebrew traditions, agree essentially with the Hebrew accounts. They distinguish: 1. Original Arabs in different parts of Arabia; 2. Katanites in Yemen and Hhadramant, and 3. Abrahamites in Hedjaz, Nejd, etc., but trace back the last-named to Ishmael, who turned his course to Mecca, and joined the tribe Djorhomites, with whom Hagar herself was buried. (See Ibn Coteiba, ed. by Wstenfeld, pp. 18, 30 ff. Abulfeda: Hist. Anteisl., ed. by Fleischer, p. 190 ff.) Knobel. [Also article Arabia, in Kitto and in Smith.A. G.]
EXEGETICAL AND CRITICAL
1. Gen 25:1-4. Abraham and Keturah.Then again Abraham took a wife.The sense of this statement evidently is: 1. That Abraham took Keturah first after the death of Sarah, and had six sons by her, thus at an age of 137 years and upward (Abraham was ten years older than Sarah, who died aged 127 years); 2. that Keturah, although united with Abraham according to the nature of monogamy, enjoyed only the rights of a concubine (see Gen 25:6, comp. 1Ch 1:32). The first point is opposed by Keil: It is generally held that the marriage of Abraham with Keturah was concluded after the death of Sarah, and that the power of Abraham at so great an age, to beget still six sons, is explained upon the ground that the Almighty God had endowed his body, already dead, with new life and generative strength, for the generating of the son of promise. This idea has, however, no sure ground upon which it rests, since it is not said that Abraham took Keturah to wife first after the death of Sarah, etc. This supposition is precarious, and does not agree well with the declaration that Abraham had sent away the sons of his concubines with presents during his own lifetime, etc. Keil appears desirous to save the literal expression, that Abrahams body was dead when he was a hundred years old (Rom 4:19) but in the effort comes into direct conflict with the moral picture of the life of Abraham, who even in his younger years had only taken Hagar at the suggestion of Sarah, in impatience as to the faith of the promise, and thus certainly would not in later years, and when there was no such motive, have violated the marriage rights of Sarah by taking another wife.3 He might also send the sons of Keturah away from his house before they were from thirty to forty years of age, as he had before sent Ishmael away. The expression as to the dead body evidently cannot be understood in an absolute sense, otherwise the conception of Isaac even could not be spoken of. But if, however, there is a miracle in the conception of Isaac, it follows only that the facts of our history are to be viewed as extraordinary, not as something incredible.And she bare him (see 1Ch 1:32).1. Keturahs sons: Zimram. or , etc. in the Septuagint. Knobel compares it with , the royal city of , westwards from Mecca, upon the Red Sea, spoken of in Ptolemus, 6, 7, 5, etc. Still he is in doubt. According to Delitzsch they lie nearer the Zemareni (Plin. vi. 32).Jokshan.Knobel: Probably the (in Ptolem. 6., 7, 6) upon the Red Sea. Keil suggests the Himjaric tribe of Jakisch, in southern Arabia.Medan and Midian.Knobel: Without doubt , upon the eastern coast of the Ailanitic gulf, and , a tract to the north-east of this, in Ptolem. Gen 6:7; Gen 2:27. The two tribes appear to have been united. The Arabian geographers regard a place, Madjain, as the residence of the father-in-law of Moses.Ishbak. Knobel: Perhaps the name is still preserved in Schobeck, a place in the land of the Edomites.Shuah.Knobel: It must be sought in or near the Edomites, since a friend of the Edomite, Job, belonged to this tribe (Job 2:11). Other explanations may be seen in Delitzsch and Keil.2. Jokshans sons: Sheba.Probably the Sabans mentioned in connection with Tema (Job 6:19). The plunderers of the oxen and asses of Job (Job 1:15).Dedan.Named in Jer 25:23, in connection with Tema and Buz, as a commercial people.3. The sons of Dedan: Ashurim, compare with the tribe Asyr; Letushim, with the Banu Leits; Leummim, with the Banu Lam.4. The sons of Midian: Epha.Named in Isa 60:6, in connection with Midian, a people trading in gold and incense.Epher The Banu Ghifar in Hedjaz; Hanoch, compare with the place Hanakye, three days journey northerly from Medina: Abidah and Eldaah. Compare with the tribes Abida and Wadaah, in the vicinity of Asyr. Keil. For the more particular and detailed combination of these names with Arabic tribes, see Knobel, p. 188190. [The attempt to identify these tribes, and fix their locality, has not been very successful. The more full and accurate explorations of Arabia may shed more light upon what is now very obscurealthough it is probable that in their eternal wars and tumults, their fixed limits, and probably the tribes themselves, have been lost.A. G.]
2. Gen 25:5-6. Abrahams bequests.All that he had,i.e., The herds and essential parts of his possessions. Isaac was the chief heir of his legitimate marriage. This final distinction was previously a subject of divine appointment, and had been also confirmed by Abraham (Gen 24:36), and finds expression in the arrangements for Isaacs marriage.The sons of the concubines.In comparison with Sarah, the mistress, even Keturah was a wife of a secondary rank. This relation of degrees is not identical with concubinage, nor with a morganitic marriage. It is connected, beyond doubt, with the diversity in the right of inheritance on the part of the children.Gave gifts.He doubtless established them as youthful nomads, with small herds and flocks, and the servants belonging with them.Unto the east country.To Arabia. [In the widest sense, easterly, east, and south-east.A. G.] This separation was not occasioned merely by the necessities of nomadic chiefs, but also for the free possession of the inheritance by Isaac (see Gen 13:11; Gen 36:6). Delitzsch thinks that he had already, during his lifetime, passed over his possessions to Isaac. Under patriarchal relations, there is no true sense in which that could be done. But when the necessities of the other sons were satisfied, the inheritance was thereby secured exclusively to Isaac. The Mosaic, and indeed patriarchal usage recognized only a so-called intestate inheritance, i.e., one independent of the final arrangement of the testator, determined according to law, by a lineal and graded succession. If, therefore, Abraham would not leave the sons of his concubines to go unprovided for, he must in his own lifetime endow them with gifts. Delitzsch.
3. Gen 25:7-10. Abrahams age, death, burial, and grave.And these are the days.The importance of the length of Abrahams life is here also brought into strong relief through the expression which is fitly chosen. One hundred and seventy-five years.An old man and full of years.[Of years is not in the original. Abraham was full, satisfied.A. G.] According to the promise Gen 13:15, comp. Gen 35:29.And was gathered.The expression is similar to that: come to his fathers (Gen 15:15), or shall be gathered to his fathers (Jdg 2:10), and presupposes continued personal existence, since it designates especially the being gathered into Sheol, with those who have gone before, but also points without doubt, to a communion in a deeper sense with the pious fathers on the other side of death. In later days Abrahams bosom became the peculiar aim and goal of the dying saints (Luk 16:22).And they buried him.Ishmael4 takes his part in the burial, not as Knobel thinks, because he was first removed after this; but because he was not so far removed but that the sad and heavy tidings could reach him, and because he was still a renowned son of Abraham, favored with a special blessing (Gen 17:10.In the cave of Machpelah.It should be observed with what definiteness even the burial of Abraham in his hereditary sepulchre is here recorded.
DOCTRINAL AND ETHICAL
1. Delitzsch: Keturah was not, like Hagar, a concubine during the lifetime of the bride: so far Augustin: De civ. dei, xvi. 34, correctly rests upon this fact in his controversy with the opponents of secnnd nupti. But still she is, Gen 25:6 (comp 1Ch 1:32), ; she does not stand upon the level with Sarah, the peculiar, only one, the mother of the son of promise. There is no stain, moreover, cleaving to this second marriage. Even the relation to Keturah promotes, in its measure, the divine scheme of blessing, for the new life which (Genesis 26) came upon the old, exhausted nature and strength of Abraham, and the word of promise, which destined him to be the father of a mass of nations, authenticates itself in this second marriage.
2. The second marriage of Abraham has also its special reason in the social necessities and habits of the aged and lonely nomad. The word (Gen 2:24) holds true of Isaac.
3. Physiology speaks of a partial appearance of a certain regeneration of life in those who have reached a great age; new teeth, etc. These physiological phenomena appear to have reached a full development in the life of Abraham. We should perhaps holdthat these epochs of regeneration in the course of life appear more frequently in the patriarchs, living nearer to the paradisiac time and state. [We must not, however, overlook the fact, that the regeneration in Abrahams case was supernatural.A. G.]
4. The Abrahamites in the wider sense, who partially peopled Arabia, must form the broad basis for the theocratic faith of Abraham, and become a bridge between Judaism and Christianity on the one hand, and heathenism on the other.Gerlach: All these are heads of Arabian tribes, but they are in great part unknown. Those who are best known are the (Gen 25:2) Midianites, on the east of the Ailanitic gulf. A mercantile people (Gen 37:28) often afterwards at war with Israel (especially Judges 8.) who in the time of the kings, have already disappeared from the history. Bunsen: The Arabians are still Saracens, i.e., east-landers (comp. Gen 29:1).
5. The days of the years. The life-time is spent in the days of the years, and at its end the years appear as days. [Abraham is now in all respects complete as to his life; he has rendered the highest obedience (Genesis 22), he has secured a grave in the land of promise (Genesis 23), he has cared for the marriage of the son of promise (Genesis 24), he has dismissed the sons of nature merely (Gen 25:5-6), and finally he has come to a good age and is satisfied with life. Then Abraham dies. Baumgarten, p. 246.A. G.]
6. Gathered to his people. The choice of the expression here rests upon a good ground; Abraham has become a father in an eminent and peculiar sense. Essentially, moreover, the expression is the same with that (Gen 15:15), come to his fathers, lie with the fathers (Deu 31:16), be gathered with the fathers (Jdg 2:10). These expressions do not mean merely to die, for and are constantly joined together (Gen 25:8; Gen 25:17; Gen 35:29, etc.), nor to be buried in a family burial-place with relatives, because the burial is expressed still by (Gen 25:9; Gen 15:15, etc.), and because they are used of those who were not buried with their fathers, but in other places, e.g., Moses, David, etc., as well as of those in whose tombs the first one of the fathers was laid, e.g., Solomon and Ahab (1Ki 11:43; 1Ki 22:40). Knobel. But there is no ground for his assertion, that these expressions, however, are derived from burials in common public grounds, and then transferred to the admission into Sheol. We should not confound with this harsh assumption the fact, that a more or less common burial represented perhaps the reunion on the other side of the grave. But the peculiar church-yards or large public burial-places were unknown to the patriarchal nomads. Jacob did not bring the body of his Rachel to Hebron. There must have been developed already with Enoch a definite consciousness of the faith of immortality (Heb 11:5). Delitzsch: As the weariness with life on the part of the patriarchs was not only a turning away from the miseries of the present state, but a turning to that state beyond the present, free from these miseries, so the union with the fathers is not one of the corpse only, but of the persons. That death did not, as it might have appeared from Gen 3:19, put an end to the individual continued existence of the man, was an idea widely spread through the after-paradisiac humanity, which has its ultimate (?) source and vindication in that grace of God testified to man at the same time with his anger, etc. The consciousness of immortality no more takes its origin after the fall, than the conscience (Rom 2:14-15). The hope of life in the patriarchs was surely something more (Heb 11:13) than a mere consciousness of immortality. But death and the state beyond it has evidently, in the view of the patriarchs, a foreshadowing and gleam of that New-Testament peace, which was somewhat obscured during the Mosaic period, under the light of the law, and the more developed feeling of guilt and death. To the very rich literature upon this subject belong: Bttcher: de Inferis, etc.; hler: Veteris Testamenti sententia de rebus post mortem futuris illustrata; the writings of Gideon Brecher, Engelbert, Schumann; The presupposition of the christian doctrine of Immortality stated, H. Schultz. Upon Sheol consult the Bible Dictionaries.5
7. Was gathered to his people, or those of his race, to his fathersto go home to them, thus to go homelie or rest with them; a symbolical, rich, glorious declaration of a personal life in the other world, and of a union with those of like mind or character.
8. The connection of Ishmael with Isaac in the burial of Abraham presents the former in a favorable aspect, as Esau appears in a favorable light in his conduct towards Jacob at his return to Canaan.
HOMILETICAL AND PRACTICAL
See the Doctrinal and Ethical paragraphs.How God fulfils to Abraham all his promises: 1. The promise of a rich life (father of a mass of nations, of a great age); 2. the promise of a peaceful death (satisfied with life, full of days, an honorable burial).The Abrahamites, or children of Abraham: 1. Common characteristic religiousness, spirituality, wide-spread, ruling the world; 2. distinctions (Arabian and Jew, Mohammed and Christ, Mohammedanism and the Christian world).Abrahams bequests, a modification of the strictness of the right of inheritance.Days of Abraham, or this full age even, at last only a circle of days.Abraham died in faith (Heb 11:13)The present and future in the burial of Abraham: 1. On this side, the present, his two sons alone in the cave of Machpelah with the corpse; 2. on that side, the future, a community of people, the companions of Abraham, to whose society he joins himself.Abraham died on the way to perfection: 1. How far perfected? 2. how far still not perfect?
Starke: (Upon the division of Arabia in the wider sense.)Cramer: The second or third marriage is not prohibited to widowers or widows; still all prudence and care ought to be exercised (Rom 7:8; 1Co 7:39; Tob 3:8).Bibl. Wirt.: Pious and prudent householders act well when for the sake of good order they make their bequests among their children and heirs (Isa 38:1).(Since Isaac was born in the hundredth year of Abraham, and Jacob and Esau in the sixtieth year of Isaac, and in the twentieth year of his married state, so Jacob must have been fifteen years old at the death of Abraham.) (Sir 14:16-17.)The pious even are subject to death, still their death is held precious by the Lord.What God promises his children, that he certainly keeps for them (Gen 15:15; Psa 33:4).To die at a tranquil age and in a tranquil time, is an act of Gods kindness and love.Cramer: The cross and adversity make one yielding and willing to die.The souls of the dead have their certain places; they are in the hand of God, and no evil befalls them (Wis 3:1; 2Co 5:8).Lisco: Faith in immortality is indeed never expressly asserted in the Holy Scriptures (see however Mat 22:32), but is everywhere assumed, for without this faith the whole revelation of God would be vain and nugatory; the Scripture doctrine of the resurrection of the body includes the doctrine of immortality; is impossible indeed without this. This truth is set in its fullest and clearest light by Christ (2Ti 1:10),Calwer Handbuch: We see, moreover, from these verses, how the Bible relates only the true history. Had it been a myth or poem it would have left Abraham at the highest step of the glory of his faith, and passed over in silence this union with Keturah at the age of a hundred and forty years. Abraham is presented to us as an instance and type of faith, but not as one artistically drawn and beautified, but as one taken from actual life, not even as a (superhuman) perfect believer, but as one such, who leaves us to find the first perfect one in his great descendant, and points us to him.
Schrder: The satisfaction with life well agrees with a heavenly-minded man (Roos).To his people. The words sound as if Abraham went from one people to another, and from one city to another. An illustrious and remarkable testimony to the resurrection and the future life (Luther).Since Abraham himself was laid there (in the cave of Machpelah) to rest, he takes possession in his own person of this promised land (Drechsler). [And while his body was laid there as if to take possession of the promised land, his soul has gone to his people to take possession of that which the promised land typified, or heaven.A. G.]For the character of Abraham see Schrder, p. 442, where, however, the image and form of Sarah is thrown too much in the shade; [In the section now completed the sacred writer descends from the general to the special, from the distant to the near, from the class to the individual. He dissects the soul of man, and discloses to our view the whole process of the spiritual life, from the new-born babe to the perfect man. The Lord calls, and his obedience to the call is the moment of his new birth. The second stage of his spiritual life presents itself to our view when Abraham believed the promise, and the Lord counted it to him for righteousness, and he enters into covenant with God. The last great act of his spiritual life is the surrender of his only son to the will of God. Murphy, p. 362.A. G.]
Footnotes:
[1][Gen 25:2.Medan, Judge, and Midian, one who measures. Murphy.A. G.]
[2][Gen 25:8.Lit., Breathed out.A. G.]
[3][It is not unusual for the author to go back and bring up the narrative, especially at the close of one section, or at the beginning of another; but it is not probable that this is the case here. We may hold to the literal sense of the words, that Abrahams body was dead, i.e., dead as to offspring, and yet hold that the energy miraculously given to it for the conception of Isaac was continued after Sarahs death.A. G.]
[4][Ishmael, although not the promised seed, was yet the subject of a special blessing. The sons of Keturah had no particular blessing. Ishmael is, therefore, properly associated with Isaac, in paying the last offices to their deceased father. Murphy, p. 360.A. G.]
[5][Also an Excursus of Prof. Tayler Lewis on Gen 37:35, below, and the wide literature here open to the English reader; embracing the doctrine of the intermediate state, and the controversies upon the intermediate place.A. G.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
This Chapter closes the historical relation of Abraham’s life. Having carried on the interesting account of the Patriarch, from his call of God, through all the several gracious manifestations, which, in a covenant-way, the same God made towards him: we are now arrived in this Chapter, to the period of his death. The particulars relating to the disposal of his effects to his children and family; and the interment of the Patriarch, by his sons, Isaac and Ishmael; are also related in this Chapter: and the sacred Historian, having done with the memoirs of Abraham, immediately takes up the narrative of Isaac, with whom the promise is lodged, and through whom the history is to go on in succession, until He comes, to whom the whole of the promise is referred: and in whom it is finished. Here is an account of Isaac’s prosperity: Of his two sons, Esau and Jacob: Of their different characters: Of the birth-right sold by Esau to Jacob: and the consequence hinted at, in which that event differently interested the parties.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Then again Abraham took a wife, and her name was Keturah. And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.
Six sons added to Abraham’s family. Gen 12:2 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 25:32
Esau’s weakness and fall in the presence of his overmastering temptation.
I. Esau’s good qualities are very evident, being of the kind easily recognized and easily popular among men, the typical sportsman who is only a sportsman, bold and frank and free and generous, with no intricacies of character, impulsive and capable of magnanimity. The very opposite of the prudent, dexterous, nimble man of affairs, rather reckless indeed and hotheaded and passionate. His virtues are, we see, dangerously near to being vices. Without self-control, without spiritual insight, without capacity even to know what spiritual issues were, judging things by immediate profit and material advantage, there was not in him depth of nature out of which a really noble character could be cut. This damning lack of self-control comes out in the passage of our text, the transaction of the birthright. Coming from the hunt hungry and faint, he finds Jacob cooking porridge of lentils and asks for it. The sting of ungovernable appetite makes him feel as if he would die if he did not get it. Jacob takes advantage of his brother’s appetite and offers to barter his dish of pottage for Esau’s birthright. Esau was hungry, and before his fierce desire for food actually before him such a thing as a prospective right of birth seemed an ethereal thing of no real value. He feels he is going to die, as a man of his type is always sure he will die if he does not get what he wants when the passion is on him; and supposing he does die, it will be poor consolation that he did not barter this intangible and shadowy blessing of his birthright. ‘Behold I am at the point to die: and what profit shall this birth right do to me?’
II. This scene where he surrendered his birthright did not settle the destiny of the two brothers a compact like this could not stand good for ever, and in some magical way substitute Jacob for Esau in the line of God’s great religious purpose. But this scene, though it did not settle their destiny in that sense, revealed the character, the one essential thing which was necessary for the spiritual succession to Abraham; and Esau failed here in this test as he would fail anywhere. His question to reassure himself, ‘What profit shall this birthright do to me?’ reveals the bent of his life, and explains his failure. True self-control means willingness to resign the small for the sake of the great, the present for the sake of the future, the material for the sake of the spiritual, and that is what faith makes possible. He had no patience to wait, no faith to believe in the real value of anything that was not material, no self-restraint to keep him from instant surrender to the demand for present gratification. This is the power of all appeal to passion, that it is present with us now, to be had at once. It is clamant, imperious, insistent, demanding to be satiated with what is actually present. It has no use for a far-off good. It wants immediate profit.
III. But it is not merely lack of self-control which Esau displays by the question of our text. It is also lack of appreciation of spiritual values. In a vague way he knew that the birthright meant a religious blessing, and in the grip of his temptation that looked to him as purely a sentiment not to be seriously considered as on a par with a material advantage. How easy it is for all of us to drift into the class of the profane, the secular persons as Esau; to have our spiritual sensibility blunted; to lose our appreciation of things unseen; to be so taken up with the means of living that we forget life itself and the things that alone give it security and dignity. We have our birthright as sons of God born to an inheritance as joint heirs with Christ. We belong by essential nature not to the animal kingdom, but to the Kingdom of Heaven; and when we forget it and live only with reference to the things of sense and time, we are disinheriting ourselves as Esau did.
Hugh Black, University Sermons, p. 121.
Reference. XXV. 32. J. C. M. Bellew, Sermons, vol. iii. p. 139.
Esau Despised His Birthright
Gen 25:34
Dr. Marcus Dods says: ‘It is perhaps worth noticing that the birthright in Ishmael’s line, the guardianship of the temple at Mecca, passed from one branch of the family to another in a precisely similar way. We read that when the guardianship of the temple and the governorship of the town fell into the hands of Abu Gabshan a weak and silly man, Cosa, one of Mohammed’s ancestors, circumvented him while in a drunken humour, and bought of him the keys of the temple, and with them the presidency of it, for a bottle of wine. But Abu Gabshan being gotten out of his drunken fit, sufficiently repented of his foolish bargain, from whence grew these proverbs among the Arabs: More vexed with late repentance than Abu Gabshan; and more silly than Abu Gabshan which are usually said of those who part with a thing of great moment for a small matter.’
References. XXV. 34. A. Maclaren, Expositions of Holy Scripture Genesis, p. 198. J. Keble, Sermons for Lent to Passiontide, p. 104. C. C. Bartholomew, Sermons Chiefly Practical, p. 183. W. Bull, Christian World Pulpit, vol. xxii. p. 100. Archbishop Benson, Sundays in Wellington College, p. 190. G. Brooks, Outlines of Sermons, p. 77. J. Keble, Sermons for Lent to Passiontide, p. 104. XXV. F. W. Robertson, Notes on Genesis, p. 71.
Fuente: Expositor’s Dictionary of Text by Robertson
The Death of Abraham
Gen 25:8
Now that he is gone we may be able to get a clear view of his whole character, and to see how one part looks in the light of another. It is almost impossible to be just to any living man who is doing a great work, because we see his imperfections, we are perhaps fretted by the manner in which he does it, and we are not quite sure that he may not even yet spoil it by a blunder or a crime. But when he has laid down his tools, and left his work for the last time, we may look quietly at the whole character, stretching clear through from youth to old age, and form a sound opinion of its quality and value.
Abraham is by far the greatest man we have met with in these studies, and his greatness is our difficulty, because we are apt to judge him by ourselves. That, indeed, is the difficulty of reading all the best biography; we think what we should have done, and if the hero did not act just as we should have acted, it is very seldom that we give him credit. In some respects Abraham was the first great traveller in the world; and his difficulty in travelling was the greater because he did not leave home to gratify any curiosity or whim of his own, but in obedience to a spiritual influence which bore him forward by a mighty impulse which he could hardly put into words. We should call a man who acts today as Abraham acted thousands of years ago, a fanatic; we believe in a respectable and decorous Providence; not in the God who drives us before the breath of a storm and makes us helpless under the spell of an irresistible inspiration. And we should doubt a man who acted like Abraham all the more because he did not get the very thing which he said God had promised to him before he left home. That would be fatal to any man’s claim to having been directed of God nowadays. We judge the providence by the prize. If you succeed, then you have been Divinely guided; if you fail, then you have either “not asked or else you have asked amiss.” If you are invited from one church to another, as pastor, your wisdom in accepting the invitation will be judged by the congregations you gather: if you fill the pews and have to enlarge the building, people will say, “You can have no doubt now that God sent you”; but if the hearers be few and poor, the same people will tell you that you have missed “your providential way.” Judged by this standard of miscalled success, Abraham’s migration is the greatest blunder in the pages of religious history. It was a failure. Canaan was promised to him, and he never got a foot of it! Surely, then, a respectable and commercial piety may fairly call him a mistaken man, an amiable enthusiast, a clairvoyant dreamer who mistook a morning mist for a great estate. I wish, therefore, to learn from Abraham’s character the right way of judging Providence; to learn from a Jew how to be a Christian! The rough and ready way of stating this case is: Abraham went out from his kindred and his father’s house to get a land that God would show him; Abraham did not get that land, but actually “sojourned in the land of promise as in a strange country,” and was buried in a grave which he had to buy; it is clear, therefore, that he mistook a dream for a reality, a mirage for a landed property, and he was punished for his selfish ambition. I fear that this notion of God’s providence is not unknown amongst ourselves; that we think nothing is heavenly but success; and that it never enters our minds that God’s way may lie through the dreary region of hunger and loss, pain and sorrow, weakness and death, and that failure itself may be a sign of God’s presence and care in our life.
Abraham’s case shows that God may have fulfilled a promise when he had apparently broken it; and that God’s promises are not to be measured by the narrowness and poverty of the letter. God promised Abraham and his seed a place or land called Canaan, and yet Abraham and his seed never held the land; Abraham “sojourned in the land of promise, as in a strange country, dwelling in the tabernacles with Isaac and Jacob, the heirs with him of the same promise”; he had “none inheritance in it, no, not so much as to set his foot on: yet God promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child.” Now, this brings us, so to speak, into close quarters with God’s providence, and Abraham’s character becomes a medium through which we learn Divine lessons. Abraham suffered for us. It is beautiful beyond expression to see how the true idea dawned upon the mind of the man of faith, that is to say, how he got from the letter to the spirit and saw God’s meaning at last. When he came out of the land of the Chaldeans he had a very small notion of his future, but as he went on and on, from Charran, building his altar and pitching his tent, his eyes pierced beyond the little land of Canaan, and “he looked for a city which hath foundations, whose Builder and Maker is God.” He could not have taken in the grandeur of that idea at first. It was too spiritual for him. He must have real land, real stones, real possessions of divers kinds, and by-and-by there would break upon his mind the higher light; these things would show their own worthless-ness as mental supports and tonics, and he would let them slip out of his hands that he might become a citizen of “a better country, that is, an heavenly,” “an inheritance incorruptible, and undefiled, and that fadeth not away,” and the literal Canaan would cease to have a single charm for a man that had seen “the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.” I beg you not to let this point slip, or you may “charge God foolishly”: you may say, “God promises one thing and gives another, therefore he disappoints and distresses the believer of his promises,” now, that is true as to the first part, and untrue as to the second, for it is in evidence in all the volumes of history and personal experience that God’s way of fulfilling his promises always astonished with glad surprise the very persons who at first saw nothing but the letter, and grasped nothing but the common meaning of the word. God’s promises are not broken, they are enlarged and glorified. The receivers themselves are satisfied, are overwhelmed with thankful amazement, and, instead of complaining that the letter has not been kept, they say, “He is able to do exceeding abundantly above all that we ask or think”; and so deep is this impression that they have said, and are saying every day, the things that are seen by the natural eyes are not worthy to be compared with the glories that shine on the eyes of the heart. Now this I hold to be the explanation of the difficulty arising from the supposed discrepancy between the promise and its fulfilment. It is fulfilled beyond all expectation. The answer is as a river which overflows the channel of the promise.
Your little boy is five years old: promise him that if he will learn such and such lessons he shall have the finest rocking-horse in the world when he is fifteen: I can easily imagine him seizing his lessons with great earnestness; at five a rocking-horse seems the finest of prizes; the child works, and reads, and learns (the figure of the rocking-horse still being before his imagination), but as five becomes seven, and seven grows into nine, and nine enlarges into twelve, and the mind strengthens and brightens by the very work which was to bring the prize, the rocking-horse goes down in value, until, at fifteen, the intelligent, well-trained, glad-hearted youth declines the very Canaan which he so eagerly started to win, and is almost insulted if you name to him the promised prize. Why does he decline it? Because he has get something so much better: he has got information, culture, discipline, habits of reading and observation, and these very things which he had no idea of getting when he started have actually wrought in him a proper contempt for the very prize that was promised.
So I see Abram starting from the land of the Chaldeans with a promise of getting another land. At first he thinks much about it. He wonders how long it is, and how wide, and how rich in wells and thick pastures, and many a long dream he has about the country far away; travel tries him; little disappointments trouble his daily life; sorrow comes; death overshadows him; great judgments come down from heaven; a solemnity grows upon his heart as he sees the seasons rise, flourish, and die, and life run its little round; many a word God speaks to his heart; he learns something of the greatness of manhood; new possibilities disclose themselves; unusual aspirations give a higher dignity to his prayers, and his soul almost unconsciously enters into new alliances and companionships, until at last he declares plainly, even in Canaan itself, that he seeks a country, a better country, a richer Canaan, an house not made with hands, eternal in the heavens. It is thus our manhood grows. “When I was a child, I thought as a child: but when I became a man, I put away childish things.” I needed a promise suitable for a child ; I sigh for a fulfilment worthy of a man.
When the young man started in business he probably set before his mind the idea of twenty years’ service, a modest competence, and long years of leisure, a Canaan easily gained and easily held. As he went forward the very effort he was required to make evolved new opportunities, new habits, and new ambitions, until his first notion became ridiculous even to himself. Thus we are led on. First, that which is natural; afterward, that which is spiritual. To begin with we must have something to look at and to touch; by-and-by our better nature will be awakened, and spiritual meanings will be realised. “It doth not yet appear what we shall be” in spiritual elevation and desire; in our meaner selves we think that the earthly will be enough, but in our better moments we shall earnestly desire our house from heaven. The young lad whose pocket money is fourpence per month quite longs for the time when he will be called upon to pay the income-tax. He says he will be only too glad to pay the tax when he gets the income. In due time he obtains the income, but I listen in vain for any special gratification in the matter of the tax. The veteran servant who has received a gift of honour from his admirers, tells them that much as he values the silver and the gold, he prizes the love which gave them infinitely more. This is the same principle; it is the spiritual absorbing the material. The principle may be applied to heaven itself. The young Christian thinks of heaven as a magnificent collection of all the finest things he has ever heard of of harps and trumpets, of gardens and fountains, of processions and banners, of crowns and thrones; as he grows in holy life he sees that something better must be meant; as he gets nearer and nearer the promised land he cares less and less for the magnificence which once satisfied him; and at the last he sees all the heaven he needs in being “for ever with the Lord.”
These are beautiful words as showing one side of Abraham’s character; “And his sons Isaac and Ishmael buried him in the cave of Machpelah.” I am not aware that those names are thus united in any other transaction. Abraham never ceased to care for Ishmael, the son of the bondwoman, the wanderer; and Ishmael showed how he valued his father’s care by thus uniting with Isaac in the last act of filial love. How true is it that sometimes relatives only meet one another at funerals! For years they may never speak to each other, but some cold, sad day they set out on a journey to one common grave. “Abraham gave all that he had unto Isaac,” yet Ishmael went to the funeral! Isaac and Ishmael met over their father’s dead body, and then probably separated for ever. Ishmael might have had hard feelings as he stood so near the bones of Sarah: thought of his mother and of that day when she and he went forth into the wilderness. Some recollections cut us very keenly, and even make us furious with resentful anger. It was surely not so with Ishmael. The wilderness had told well upon him. He was not hardened by hardship. He was a giant and a true king, and his eye took in wide sweeps of things, and thus helped his soul towards large and noble judgments.
Abraham is our father, too, if we believe, for he is “the father of the faithful.” If we blame him for aught of short-coming or misdeed, we blame ourselves, for we are more to be reproached than he. Abraham lived in the twilight, we live in the full noon; Abraham stood alone, we are members of the general assembly and Church of the firstborn, with throngs of friends around us, and blessed memories and inspirations. Let us cultivate the pilgrim spirit. Let us “declare plainly that we seek a country.” Here we have no continuing city, but we seek one to come. Bind the sandals, grasp the staff, tarry briefly everywhere, and though faint, be evermore pursuing, content with nothing less than heaven.
Fuente: The People’s Bible by Joseph Parker
XXV
THE LIFE OF ABRAHAM–(Concluded)
Gen 19:29-25:18
This chapter concludes the life of Abraham. It covers over five chapters of Genesis. The important events are varied:
1. Lot’s history after the destruction of Sodom and Gomorrah, and the incestuous origin of the Ammonites and Moabites.
2. Abraham’s dealing with Abimelech, the Philistine king.
3. The birth and weaning of Isaac.
4. The casting out of the handmaiden, Hagar, and Ishmael.
5. The great trial of Abraham’s faith.
6. The death and burial of Sarah.
7. The marriage of Isaac.
8. Abraham’s marriage with Keturah their children.
9. Abraham’s disposition of his property.
10. Death and burial.
11. Character.
All these events wonderfully illustrate Oriental life of that age.
Our lesson commences with Gen 19:29 : “And it came to pass, when God destroyed the cities of the Plains, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in which Lot dwelt.” An examination question will be, To whom was Lot indebted for his rescue from the destruction of Sodom? Gen 19:30 gives the origin of two famous should say infamous nations: Moabites and Ammonites. They resulted from the incest with his daughters on the part of Lot. No nations have developed so harmoniously with their origin. They were immoral, untrustworthy, every way a blot upon civilization, the bitterest enemies of the Israelites, except the Amalekites and Philistines.
The twentieth chapter returns to Abraham. He located in the territory of the Philistine king. The Philistines, descendants of a son of Ham, originally located in Egypt. But they get their name from their migratory habits. Leaving the place that God assigned to them, they took possession of the southwestern coast of the land which derives its name from them, in our time called Palestine. They had not yet developed the confederacy of the five cities, like the Swiss cantons, which they established later. Abimelech is not a name, but a title, like Pharaoh. The Philistine king has more honor than any subsequent king. We have discussed the responsibility of Abraham, making Sarah say that she was his sister. She is eighty years old, but a most beautiful young woman. God has restored youth to her and Abraham. Abimelech takes Sarah, but is prevented from harming her through a dream God sent, warning him that she was the wife of one of his prophets, and that he would die if he did not return her. Abimelech justly rebukes them both. In Gen 19:9 he says to Abraham, “What hast thou done unto us? and in what have I offended thee, that thou hast brought on me and my kingdom a great sin?” Abraham makes a very lame excuse. Isaac repeats the very same thing with another Abimelech. To Sarah, Abimelech says, “Behold, I have given a thousand pieces of silver; behold it is for thee a covering of the eyes to all that are with thee; and in respect of all thou art righted.” The wrong that had been done by her captivity was thus amply compensated. The text of the King James Version says she was reproved. I think it was a gentle rebuke. Note the healing of Abimelech in Gen 19:17 at the prayer of Abraham, just as we see the friends of Job forgiven at the intercession of Job, and Israel forgiven at the intercession of Samuel and Moses. What mighty power has the intercessory prayer of good men with God!
According to promise Isaac was born. Then Sarah becomes both inspired and poetical. Her Magnification sounds like that of the virgin Mary. She said, “God hath made me to laugh; every one that heareth will laugh with me.” The child was named Isaac, which means laughter. Some children are born to make parental hearts sing with joy. Many children cause the parental heart to ache.
We come to another incident: “The child grew, and was weaned.” And Abraham made a great religious festival in honor of the weaning of Isaac. Sarah saw the son of Hagar making sport and said to Abraham, “Cast out this handmaid and her son; for the son of this handmaid shall not be heir with my son, even with Isaac.” It was a little hard on Ishmael. He had been the only child, much loved by his father. He was taking a pretty wide swing in affairs at the birth of Isaac, which, according to an old saying, “broke his nose,” and put him out of commission. So, although it was a religious ceremony, Ishmael mocked, sinning against God, the father, mother, and child. Sarah seems rather hard, but she was exceedingly wise. It was very difficult to bring up two seta of children in a house where there is already a spirit of jealousy. Ishmael would not have been a safe guide for his little brother. It hurt Abraham very much. That night God appeared to him in a vision and confirmed what Sarah had said. Paul quotes the words of Sarah in Gal 4 , “Cast out the handmaid and her son.” In that famous letter he says that Hagar and Sarah are allegorical, representing two covenants: one according to the flesh, Hagar, typifying Israel; the other according to the spirit, in which Sarah represents the Jerusalem which is above. All true spiritual children of Abraham are children of promise, born of the spirit. This interpretation throws a great light on the incidents recorded here.
The story becomes still more pathetic when early next morning Abraham puts a goatskin full of water and some bread upon Hagar’s shoulder, and starts her and the boy off. She struck out, trying to find the way to Egypt. But she got tangled up in the desert. In a hot dry, sandy country it does not take long to drink all the water a woman can carry. The water gave out. Ishmael was famishing with thirst. The mother could not bear to see him die. So she put him under a little bush to shelter him as much as possible, and drawing off to a distance, wept and sobbed in anguish of spirit. And the angel of God spoke to her, “What aileth thee, Hagar? Fear not; for God hath heard the voice of the lad where he is.” The boy, too, was praying. Once in preaching a sermon to children I took that text. The other night my little boy asked me to repeat a scripture before we had family prayer. I told him of the boy born to be a wild man, against whom was every man’s hand, and whose hand was against every man. How that he and his mother had to leave home when he was a little fellow. That hot walk in the desert, the insatiable thirst, and the mother going off to pray. How it occurred to the little boy to pray, and how when he prayed God heard the voice of the lad himself. Instantly my little boy spoke up and began to tell of two or three times when he had prayed and God had heard him. I encouraged him in that thought. I told him whenever he got into trouble, no matter how small, to pray; just as a child to tell God, and while nobody on earth might hear him, his Heavenly Father would hear even a whisper. I tell you this that you may impress upon young people the fact that God heard the voice of the lad himself. At the Arkansas convention in Texarkana, I preached a sermon for Dr. Barton’s church. A mother came to me before preaching and said that she had two boys in whom she was very much interested, and wanted me to pray for them that day. I said, “Suppose you tell those boys to pray while I preach.” She told them, and at the close of the sermon they were happily converted. Dr. Barton baptized them that night, both at one time, holding each other’s hands. It made a very impressive sight. Having heard about this, when I returned later to Texarkana, another mother came and stated a similar case. I told her to ask the lad to pray himself. That boy was converted and joined the church at the close of the service. In lecturing to the Y. M. C. A. in the afternoon, before I commenced my talk, I raised the point that God could hear anybody in that audience of five hundred men. There were some very bad cases, men who had stained their homes, grieved their wives, darkened the prospect of their children. I told them that God would hear them even on the brink of hell, if they would turn to him and pray, “God, be merciful to me, a sinner.” One man stepped right up and gave me his hand. At night all the churches worshiped at one church. I preached to within ten minutes of train time, and left without knowing the result. But with two preachers to call out from the audience the people who would take God at his word, and judging from the seeming impression, there ought to have been a great many conversions there that night. I would be glad if every preacher would take that text, “I have heard the voice of the lad where he is,” and preach a sermon. Get it on the minds of the children that God will hear them. “God opened her eyes, and she saw a well of water; and she went and filled the bottle with water, and gave the lad drink. And God was with the lad.” That is the second part of the text. First, I have heard the voice of the lad himself; second, God was with the lad.
His mother took him a wife out of the land of Egypt, and he became the father of twelve nations. I have told you about the Arabs, the descendants of Ishmael. They hold the ground where Abraham, Sarah, Jacob, Leah, Isaac, and Rachel were buried. There is an immense structure built at that place. Until 1869 they would not allow a Gentile to enter, but in that year the Prince of Wales was permitted to go inside. The remainder of the chapter states a remarkable covenant between Abraham and Abimelech. It became evident that God was with Abraham and nobody could harm him. Abimelech wanted a covenant with that kind of a man. In my preaching I used to advise sinners never to go into business with a backslidden Christian, for God will surely visit him with Judgments, and he may come with fire to burn up the store. Anyway, a backslidden Christian is an unsafe partner. But what a fine partner is a Christian who is not a backslidden one. Abraham said that he ought to rectify a certain offense. “I dug this well in order to water my stock and your servants took it.” Abimelech righted the wrong. They took an oath of amity toward each other, so that the place was called Beersheba, i.e., the well of the oath. That marks the southern boundary of Palestine as we regard it.
I am going to give you the salient points of the twenty-second chapter, which presents the most remarkable incident in the life of Abraham. God had said that in Isaac was all Abraham’s hope for the future. God determined to try the faith of Abraham. It has been forty years since his conversion, and he has been stepping up higher and higher until you would think he must have reached the heights and graduated. But the crowning touch to his faith is to come now. God said, “Take now thy sou, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt offering.” It was a staggering request, and yet Abraham staggered not in unbelief. He thought, “What will become of God’s promise?” In Hebrews it is explained how he argued it out and trusted. If God said, “Put Isaac to death,” he would do it, but God had said that through Isaac was to come the Messiah. So it would be necessary for God to raise Isaac from the dead. They set out early. If they had waked Sarah and told her what they were going to do, there probably would have been a row. So they took their servant, a mule, and some wood, and started to distant Mount Moriah, where Jerusalem is. As they drew near the place, Isaac, who had been doing some thinking, says, “Father, here is the wood and the fire, but where is the lamb for the sacrifice?” It had not been mentioned what his part was. Abraham answered, “My son, the Lord will pro-, vide a sacrifice.” They reached the place near where Christ was later crucified. Abraham built the altar and placed the wood upon it. He commenced binding Isaac. The son, never saying a word, submitted. He stretched him over that altar, and drew his knife over the boy, and already in Abraham’s mind Isaac was dead. But just as the knife was about to descend, God said, “Abraham, Abraham, stay thy hand. Isaac shall not die.” He looked around and there in a bush was a ram caught by its horns. He took that and offered it.
There are two marvelous lessons to be derived from this incident. The most significant is that God made Abraham feel the anguish that God felt in giving up his only begotten Son to die for man. Abraham is the only man that ever entered into the sorrow of the Divine Mind in giving up Jesus to die. When he is bound on the cross and prays, “Save me from the sword,” the Father cries out, “Wake, O sword, and smite the Shepherd.” When he cries, “Save me from the enemy that goeth about like a roaring lion,” and when he prays, “My Father, if it be possible, let this cup pass from me,” it was not possible if anybody was to be saved. The other thought is that as the Father consented to give up his Son, so the Son obediently submitted. Thus Isaac becomes the type of Christ. And Abraham called the name of the place Jehovah-jireh, “it shall be provided.” When I was a young preacher I preached a sermon on all the double names of Jehovah found in the Old Testament, such as Jehovah-Elohim, Jehovah-Tsidkena, Jehovah-jireh, etc.
Now we come to a passage that made a great impression on the mind of the author of the letter to the Hebrews. “And the angel of the Lord called unto Abram in a second time out of heaven, and said, By myself have I sworn, saith Jehovah, because thou hast done this thing, and hast not withheld thy son, thine only son, that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heavens, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.” That matter is discussed in Hebrews, Romans, and Galatians. When I was a young preacher I used to delight in preaching from this passage, and I like it yet, Heb 6:16 , “For men verily swear by the greater; and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil.” In order to assure every child of God that his hope is well grounded and that he cannot be disappointed, two things in which it is impossible for God to lie are joined and twisted together to make a cable which is fastened to the anchor of hope: one, the promise of God, the other the oath of God. In commenting upon that Paul said that, though it was a covenant with a man, because it was confirmed by the oath of God, it could not be disannulled.
In Gen 22:20 we find, “And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she hath also borne children unto thy brother Nahor; Uz his firstborn, and Buz his brother, and Kemuel the father of Aram, and Chesed, and Hazo and Pildash, and Jidlaph and Bethuel. And Bethuel begat Rebekah.” That incident is put in to prepare for a subsequent chapter, showing where Isaac got his wife. My wife’s brother, when he was a little fellow, came to his mother and wanted to know who were the boys that milked a bear. She said she did not know. He said it was in the Bible, so he read, “Those eight did Milcah bear.” Then his mother told him of the old Hardshell preacher’s sermon on that text, to this effect: They got out of milk at a certain house. The only available source was a she bear, and so the sturdy boys roped her and brought in the milk.
The twenty-third chapter, which gives an account of the death of Sarah, and the purchase of a burial place by Abraham, is a very interesting historical account because it gives all the details of a noted business transaction, showing how Orientals dealt in their trades. Notice particularly the Gen 23:11 , what Ephron says, “Nay, my lord, hear me: the field I give thee, and the cave that is therein, I give it thee; in the presence of the children of my people gave I it thee: bury thy dead.” If an Englishman or an American had said that, it would have meant an outright gift, but for an Oriental or a Mexican, he expects the full price. If you enter a house in Mexico they will tell you everything is yours, cows, lambs, etc., but don’t you take for granted that it is so; it is just soft speech. Notice in closing this transaction that the currency was not coin, but weighed silver. Silver and gold were not put in pieces of money, but in any form; as, rings, bracelets, or bars, counted by weight; not numbered.
The twenty-fourth chapter tells how marriages were contracted in the East, and is an exceedingly interesting bit of history on that subject. Abraham brings out a revelation that God had previously made that we have no account of elsewhere, viz.: that God had told him not to marry his son to any of the idolaters of the land, but to his own people who were worshipers of God. So Abraham took Eliezer and swore him. The form of the oath is given, showing how these solemn oaths were taken between man and man. This head servant, taking ten camels, struck out from the southern part of Palestine, going to the Euphrates, a long trip, though common for caravans. He is much concerned about his mission and says to Abraham, “You tell me not to take Isaac there because God told you never to take your son back to that country.” There is another revelation, not previously recorded. “Now, suppose when I get there the girl won’t come to me?” Abraham said, “That will exempt you from your responsibility, but God will prosper you in this, his arrangement, and will govern you in everything.” We have a description of this old man falling on a plan by which a sign would be given. He sat down near a well and waited for the women to come and draw water. In this country men draw the water we don’t expect women to draw enough water for a herd of cattle. His plan was that he would steadily look at the women who came and fixing his mind on one, he would ask her to give him a drink, and if she inclined the bucket to him and said, “Let me water your camels,” she would be the one. Later we find Jacob falling upon the same method. In our time young men manage to find their wives without signs or omens. So when Rebekah, granddaughter of Nahor, brother of Abraham, came out, a beautiful virgin, and he asked her for a drink, and she let her pitcher down and held it in her hand, and then offered to water the camels, Eliezer knew she was the right one. He took a ring of gold, a half-shekel in weight, two bracelets for her hands, ten shekels in weight, and said, “Whose daughter art thou? Is there in thy father’s house a place for us to pass the night?” She told him who she was, and that there was a place and abundant provisions for him and his camels.
So when she got to the house she reported the case and her brothers came out. Her father was a polygamist, and the eldest of each set of children was the head. So Laban, Rebekah’s brother, came out and invited old Eliezer in. Food is set before him, but he says, “I will not eat until I have told my message.” Laban told him to tell it. And he said, “I am Abraham’s servant. And Jehovah hath blessed my master greatly; and he is become great; and he hath given him flocks and herds, and silver and gold, and men servants and maid servants, and camels and asses. And Sarah, my master’s wife, bare a son to my master when she was old; and unto him hath he given all that he hath.” That was a very fine introduction. Whenever you open negotiations with a young lady’s father for marriage in the case of a young man whose father is very wealthy and this son his only heir, you have paved the way for a fair hearing. He strengthened the case by stating that under the inspiration of God he was forbidden to take a wife from among the idolaters, but was commanded to come to this place for a wife, the idea of appointment by God, a match made in heaven. Some matches are made of sulfur, not in heaven. He gave his third reason. “Not only is my master’s son rich, and I am here under the arrangement of God, but after I got to this place, I let God give me a sign to determine the woman.” Having stated his case he says, “If you will deal truly and kindly with my master, tell me; and if not, tell me, that I may turn to the right hand or to the left.”
In the King James Version, Eliezer’s speech has a translation that used to be very famous as a text. He says, “I have come to seek a bride for my lord.” A Methodist preacher in Edward Eggleston’s Circuit Rider, preaching from that text before an immense congregation, says, “My theme is suggested by the twenty-fourth chapter of Genesis,” and gave a little of the history. “Now,” he says, “I am here to seek a bride for my Lord, to espouse a soul to God. And like old Eliezer, I am under an oath of God. Like him I am not willing to eat until I have stated my case. And like him I have come by divine appointment. And like him I have tokens of his spirit that somewhere in this congregation is the bride of God. And like him I commence wooing for my Lord by stating whose son he is. He is the Son of God. He is very rich. He is the heir of all things in the world.” Edward Eggleston, in telling that story, relates that Patsy, a beautiful girl, who had despised religion and circuit riders, was wonderfully impressed by the sermon. It was the custom in the early days of Methodism to demand that women should eschew jewels, basing it on a New Testament expression about bad worldly ornaments. So while the preacher was exhorting and pleading for a bride for his master, Patsy commenced taking off her earrings, loosening her bracelets, and putting them all on the table. Then she said, “I seek to be ornamented by the One to whom you propose to espouse me, even the Lord Jesus Christ. I lay aside the trappings of external wealth and splendour, and look for that quality of spirit that best ornaments a woman.” Paul says, showing that the Methodist preacher was not going out of the record, “I have espoused you to Christ.”
The custom was for the betrothal to take place at the house of the bride’s father, and Eliezer comes in the name of his master and the betrothal is undertaken. The marriage is consummated whenever the bride is taken to the bridegroom’s house, and he meets and takes her in. The virgins of Mat 25 are all espoused, but the bridegroom has not yet come to take them to his house. When Eliezer had stated his case the father and brother say, “This thing proceeds from Jehovah, and it is a question we cannot answer. Behold Rebekah is before you. Take her and go, and let her be the wife of thy master’s son.” As soon as the betrothal is completed, Eliezer according to custom, takes the lady to his camel and hands out the presents sent by the bridegroom. “And the servants brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah, and he gave also to her brother and her mother precious things.” We perpetuate that somewhat in our marriage festivals when friends bring bridal presents. According to an Eastern custom a bridegroom makes presents to the bride’s mother and family. As these samples of the richness of Abraham were displayed, they felt still better satisfied about the judiciousness of the marriage.
Next morning Eliezer wants to start right home, but they said, “Let the damsel stay awhile. You stay a couple of weeks or months.” But Orientals always expect the answer, “No, I am in a hurry. I must go.” So they proposed to leave it to the girl. I have often wondered if they were going to leave anything to her. They called Rebekah and she said, “I will go.” That leads me to remark what a singular thing it is that a girl raised in a loving family, sheltered by parental care from even a cold breath of air, the pride and light of the house, all at once, on one night’s notice, pulls up stakes and leaves the old home, saying to a man pretty much what Ruth said to Naomi, “Where thou goest I will go. Where thou lodgest I will lodge. Thy God shall be my God, and thy people shall be my people, and God do so to me, if I ever cease from following after thee.” And yet, it is God’s providence. So Rebekah and her maids, and the servant of Abraham and his men struck out from Haran on the Euphrates, on that long pilgrimage, south to Damascus; to the headwaters of the Jordan; then down either side of the river until you come to Hebron, where the bridegroom was. Just before Rebekah gets to Hebron, it happened that Isaac was out, taking a walk for meditation. In such a period of a young man’s life, he is given to meditation. When you see a young fellow that has always wanted to be surrounded by a crowd of boys, getting up early in the morning and taking a long walk by himself, there is something up. So Isaac was out on this meditating expedition, and Rebekah saw him. She instantly slipped down from the camel and put the veil over her face. The bridegroom could never see the face of the bride until he took her into his house. That part I do not think I would like. In the East the women are secluded until after their marriage.
The next chapter gives us an account of Abraham we hardly expect. Sarah has been dead sometime, and he took another wife, Keturah. Then there is a statement of their children and the countries they inhabit. They become mostly Arabs. We find this in Gen 25:5 : “And Abraham gave all that he had unto Isaac. But unto the sons of the concubines, Hagar and Keturah, that Abraham had, Abraham gave gifts; and he sent them away from his son Isaac, while he yet lived, eastward unto the east country.” Though he made provisions for all, his general estate went to the child of promise.
Abraham lived 175 years and died in a good old age, full of days. Brother Smith used that expression in conducting the funeral of President Brooks’ father. Going from the funeral I asked my wife, who is a good listener to a sermon of any kind, what Brother Smith said. She said, “He had the usual things to say on such occasions, but brought out the biblical interpretation I am not sure about. He interpreted ‘full of days’ to mean ‘satisfied with his days.’ ” I said, “He certainly is right. Old age and full of days are distinguished thus. A man might live to be an old man and not be full of days. Every retrospect of his life might bring him sorrow.” I am afraid few people, when they come to die, can say with Paul, “The time of my exodus is at hand, and I am ready to be poured out full of days. I have fought a good fight. I have kept the faith. Henceforth there is laid up a crown which God the righteous judge shall give to me.”
The next noticeable expression is, “He was gathered to his people.” That does not mean that his body was deposited in the family burying ground. As yet no member of his family was in the cave of Machpelah except his wife. In the Old Testament the expression refers to the soul and is one of those expressions that teach the belief in the immortality of the soul and the existence of the soul separate from the body. Next, Isaac and Ishmael bury him. The last time we saw Ishmael was at the weaning of Isaac, when he was mocking. Both are married. Ishmael has a large family. The fathers of these nationalities that are to be distinct until the second coming of Christ, come together at the father’s grave. It is very touching that these two boys whom the antagonism of life had parted, whom the very trend of destiny had led separate, when the father died, came back without antagonism to bury him.
The chapter then gives a brief account of the generations of Ishmael, which constitutes one of the sections of the book of Genesis. Note the fact that according to the promise made to Ishmael, he becomes the father of twelve tribes. He died at the age of 137. Gen 25:18 says, “Before the face of his brethren he abode.” That expression means that he dwelt in the sight of his brethren, yet separated from them, living his own independent life.
Abraham is now dead. Here is a question I put to every class in Genesis. Analyze the character of Abraham and state the constituent elements of his greatness. I give you some hints.
(1) His mighty faith, the father of the faithful, whose faith took steps and staggered not through unbelief, no matter how often or hard it was tried. That is the supreme element of his greatness.
(2) His habit of religion. He took no “religious furloughs” when he travelled, as some men do. Wherever he stopped he erected an altar to God. Some years ago at Texarkana, some young men got on the train, and among them a Baptist preacher, and all were drinking. Finally one of them turned to him and said, “I won’t drink with you any more unless you will promise to quit preaching.” He was away from home and thought nobody knew him.
(3) His capacity for friendship. He was one of very few men counted the friend of God. Christ says concerning some of his people, “I call you not servants. I call you friends, and ye are my friends if ye do whatsoever I command you.” Abraham was also a friend of his fellow men. No man or woman, no matter what the external conditions, who is not capable of great, strong, undying friendship, can be very great.
(4) His love of peace. He said to Lot concerning the strife between the herdsmen, “Let there be no strife between us. Though I am the older and came here first, you can take the land you want and I will take what is left.” Lot selected the fertile plain of the Jordan and pitched his tent. Wherever Abraham went there were warlike, quarrelsome tribes, men who lived with swords on and daggers in hand, yet he had no quarrels.
(5) But as we have seen, when necessary to make war, he struck fast, hard, and effectively. He evinced great courage.
(6) His independence of character. He would not accept a gift from Ephron the Hittite a burying place for his dead. He would not accept as much as a shoestring from the spoils of the Sodomites, which he had recovered in battle from the Babylonians, lest the king of Sodom should say, “I have made Abram rich.”
(7) His justice. In an old reader there is a legend that a stranger, lost and in trouble, came to his tent. Abraham cared for his stock, washed his feet, gave him food and a place to sleep. But when the man started to lie down, Abraham seized him and said, “You cannot sleep under my tent. You propose to lie down without thanking God for these blessings!” He put him out and the man went to sleep outside of the tent. In the night came a voice from heaven, “Abraham, where is the guest I sent?” “Lord, he came; I treated him kindly, but when I saw how unthankful to thee he was, I cast him out.” “Abraham, I have borne with that man many years. Could you not bear with him one night? I sent him that you might lead him to me.” Abraham, weeping, went out, and brought the man back in his arms.
(8) Governing his family. “I know Abraham, that he will command his children after him.”
(9) His unswerving obedience.
(10) His affection and provision for his family. He loved his wife very much, and made provision for every member of his family before he died. These are some of the characteristics of the greatness of Abraham. They are homely virtues, but they are rare on that account.
QUESTIONS 1. To whom was Lot indebted for his rescue from the destruction of Sodom? Proof?
2. What was the origin of the Moabites and Ammonites and how does their history harmonize with their origin?
3. In whose country does Abraham locate after the destruction of Sodom, of which son of Noah were they descendants and what the origin of their name?
4. Who was king of this people, what was Abraham’s aim here and what notable example of intercessory prayer?
5. Recite Sarah’s Magnification and give a New Testament parallel.
6. What was the occasion of Ishmael’s sin that drove him and his mother from home, what was the sin itself, the wisdom of Sarah, the divine approval and the New Testament use of this incident?
7. Tell the story of Hagar and Ishmael as outcasts, what text cited in this story, and what the application?
8. Whom did Ishmael marry, how many nations of his descendants and who are his descendants today?
9. What was the covenant between Abimelech and Abraham and what advice to businessmen is based thereon?
10. What great trial of Abraham’s faith and how did he stand the test?
11. What two marvelous lessons from this incident?
12. What blessing from heaven on Abraham because of his obedience in this test and what New Testament impress of this passage?
13. In the great trial of his faith when Isaac was offered, how was Abraham a type of the Father?
14. Why the incident of Gen 22:20-24 , given here, and what the text and Hardshell sermon cited?
15. What of particular interest in the twenty-third chapter, what Oriental custom here exemplified and what was the medium of exchange?
16. What two new revelations in Gen 24 , and tell the story of how Isaac got his wife.
17. What famous text is in this passage and what noted sermon cited on it?
18. What was the custom of Oriental marriages and what New Testament scripture does it illustrate?
19. What part of the Oriental marriage do we perpetuate in our marriages and with what modifications?
20. What part did Rebekah have in this affair and what eastern custom does she comply with upon her first sight of Isaac?
21. Who was Abraham’s second wife and who were his descendants by this wife?
22. How old was Abraham when he died and what is the meaning of “full of days”?
23. What is the meaning, both negatively and positively, of the expression: “He was gathered to his people,” what touching thing occurred at his funeral and what was the meaning of “Before the face of his brethren he abode”?
24. Analyze the character of Abraham and state the constituent elements of his greatness.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Gen 25:1 Then again Abraham took a wife, and her name [was] Keturah.
Ver. 1. Then again Abraham, &c. ] After Sarah’s death, though Calvin thinks otherwise. His body, dry and dead forty years before, is now, by God’s blessing, made lively and lusty.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Gen 25:1-6
1Now Abraham took another wife, whose name was Keturah. 2She bore to him Zimran and Jokshan and Medan and Midian and Ishbak and Shuah. 3Jokshan became the father of Sheba and Dedan. And the sons of Dedan were Asshurim and Letushim and Leummim. 4The sons of Midian were Ephah and Epher and Hanoch and Abida and Eldaah. All these were the sons of Keturah. 5Now Abraham gave all that he had to Isaac; 6but to the sons of his concubines, Abraham gave gifts while he was still living, and sent them away from his son Isaac eastward, to the land of the east.
Gen 25:1 “Now Abraham took another wife whose name was Keturah” Jewish tradition says this was just another name for Hagar (cf. Gen 25:12), but, the plural of the word “concubine” (BDB 811) found in Gen 25:6 seems to militate against this. Luther assumes that Abraham did this just to fulfill Gen 17:4. It is uncertain whether Abraham married Keturah before or after the death of Sarah. Chronology is more a feature of western historiography than eastern, biblical historiography. The name Keturah (BDB 882) means “perfumed one” or “wrapped in incense smoke!”
Gen 25:2 “and she bore him” This is a series of well established Arab tribes. The most noted is Midian (cf. Gen 36:35; Gen 37:28; Exo 2:15-16; Exo 3:1; Exo 18:1; Num 25:15; Num 31:3; Num 31:8-9; Judges 6-8). An excellent graph of these Arabian tribes can be found in Leupold’s commentary on Genesis, vol. 2, p. 690.
Gen 25:4 “and the sons of Midian were” Gen 25:4 lists the children of this most prominent tribe. We hear of this tribe later from Moses’ father-in-law, Jethro, who was of the tribe of the Kenites or Midianites.
Gen 25:6 “but the sons of his concubines” 1Ch 1:32 also calls Keturah a concubine. A concubine was a legal second wife with no inheritance rights.
“and sent them away from his son Isaac eastward, to the land of the east” As Abraham had earlier sent Hagar’s son, Ishmael, away (towards Egypt), he now sends the sons of Keturah away (to the east of Canaan). We know from the Nuzi Tablets, which describes Hurrian culture, that this was the legally acceptable way to show the father’s choice of inheritance and to deal with the semi-legal sons of a concubine.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
This genealogy, and Abraham’s death recorded here, because no more is to be said about Abraham. Abraham, however, lived until Jacob was 15. Shem died 1846.
a wife = another, instead of “again”.
Fuente: Companion Bible Notes, Appendices and Graphics
CHAPTER 25
Then in chapter twenty-five we find that
Abraham [after Sarah’s death] took another wife, her name was Keturah. [The name means, “mother of us all”.] And she bare him Zimran, Jokshan, Medan, Midian, Ishbak, Shuah. And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim. And the sons of Midian; Ephah, and Epher ( Gen 25:1-4 ),
And so forth, and the names mean nothing to us and probably never will. As I told you so often, it’ll follow a line just for a generation or two and drop them; that’s the end of it ’cause this line has nothing to do with Jesus Christ. It’ll follow it for a generation or so, and pop, that’s it. Whatever happened to them, where they went, who they became, nobody knows. That’s just they’re not significant to the story. The story’s about Jesus Christ.
Back here in Genesis, this story is about Jesus Christ. And we’re gonna come on down the line that’s gonna lead us to Jesus Christ. We’re gonna let the others go. We might follow them for a generation or two, but we’re gonna let them go, they’re not important. It’s whole story centers around the person of Jesus Christ. We say His-story. What is history? It is His story. The story of Jesus; that’s what history is all about. And so that’s what this record is all about. It’s all about Jesus. And it’s only gonna center in the one person, Jesus. It’ll let the others go; go quickly. We’ll have a name or two thrown in and then that’s the end of it. We’re gonna let them go because we want to center in-we want to concentrate on the central person of history. So follow out the rest of Abraham’s children for just a ways.
And Abraham [and this is the important one, verse five] gave all that he had unto Isaac ( Gen 25:5 ).
Isaac’s the son of promise. All that he had went to Isaac.
But unto the sons of the concubines, which Abraham had, Abraham gave gifts ( Gen 25:6 ),
Gave gifts to them, but everything that he had went to Isaac.
And he sent them away from Isaac his son, while he yet lived, eastward, to the east country ( Gen 25:6 ).
So he gave gifts to them, sent them away. Isaac is the one in whom the story is going to center because Isaac comes in the line that’s gonna bring us to Jesus Christ.
Now these are the days of the years of Abraham’s life which he lived, a hundred and seventy-five years. Then Abraham gave up the ghost [or his spirit, literally] and died in a good old age, an old man, and full of years, and he was gathered to his people ( Gen 25:7-8 ).
A hundred and seventy-five years old and Abraham died; that is, he gave up his spirit. In reality what happened is that his spirit moved out of this old tent, because this old tent just couldn’t manage it anymore. It was worn out. Once a tent is worn out and has no more value, doesn’t keep out the rain or wind, rips and it just constantly needs patching and repairing, it’s time to move out of the tent. And so Abraham moved out of his tent.
So now this was before Jesus Christ made access into heaven. So Abraham did not go into heaven, but he went into the grave, into Hades where he became the master comforter of all of those who went into Hades, waiting for the promise of God. So in the sixteenth chapter of Luke we find Abraham in Hades comforting Lazarus. And we find the rich man talking to Abraham and Abraham responding with him.
Now when Jesus died, before he ascended into heaven, he first of all descended into the lower parts of the earth. And he preached to those souls that were imprisoned, the spirits, Abraham’s spirit, down there in prison. Jesus preached to him and to all of those who with Abraham were waiting for the promise of God, the Messiah to come. And so the prophecy of Isaiah, concerning Jesus Christ is that he would open the prison doors to those who were bound. That’s the prison door of death, where these people were bound and he opened the doors so that when he ascended he led the captives from their captivity.
So that now as a child of God, when my spirit leaves this tent, because of the way that Jesus Christ has made for me, when my spirit leaves this tent, it’s going into a new house that is not made with hands, a building of God, eternal in the heavens. I’m moving out of this old tent into a new house that the Lord said he had gone to prepare for me. For he said, “In my Father’s house there are many mansions, if it were not so I would have told you. I am going to prepare a place for you”( Joh 14:2 ). He’s preparing me a new body. It is a building of God. It’s not made with hands. It’s eternal. This one is temporary. It’ll never see the number of years that Abraham’s body saw. That would be to me the worse thing that could ever happen to me, would be to live to be a hundred and seventy-five.
In fact, I don’t even want to see the seventy-five! If God so wills it, fine, but I don’t think I’ll ever see it, because as this tent wears out, the Lord’s already prepared a new building for my spirit, a new house, not a tent anymore. I’m getting sort of tired of the tent. The tent’s getting sort of tired, too. The tent’s good for awhile, but after awhile you begin to realize that there’s not just the conveniences in a tent that you’d like to have. You get longing to move into a house. And one of these days I’m gonna move into a brand new house, a building of God not made with hands, eternal in the heavens.
That’s why Paul said, “we who are in this body, do often groan, earnestly desiring to move out. It’s not that we would be unembodied spirits but that we might clothed upon with the body which is from heaven” ( 2Co 5:2 ). For we know that as long as we are in this body, in this tent, that we are absent from the Lord, but we would choose rather to be absent from this body and to be present with the Lord.
Abraham gave up the ghost. Or his spirit left his body after dwelling in it for a hundred and seventy-five years. Good old age. An old man. Full, and he was gathered to his people.
And his sons Isaac and Ishmael ( Gen 25:9 )
Notice they are joined together now. You know, there was that animosity that existed between them, but it seems that at least at their father’s death they were brought together. And at their father’s death they joined together. Ishmael is still there, and they
buried Abraham in that cave at Machpelah, the field of Ephron the son of Zohar the Hittite, which is there before Mamre; And that field which Abraham purchased [in that, you know, cultural thing we got into last Sunday night]. Now these are the generations of Ishmael ( Gen 25:9-10 , Gen 25:12 ),
And so we’ll follow Ishmael for just, you know, a little ways, and then we’re gonna drop him because Ishmael isn’t important to the story. And so he gives us the name of Ishmael’s descendants and they are no more important to you as are the descendants of Abraham’s concubines, and so I’m not gonna wrestle with those names. You can wrestle with them if you want.
Verse sixteen, it says,
And these are the sons of Ishmael, and these are their names, by their towns, and their castles; twelve princes according to their nations. And these are the years of the life of Ishmael, he lived to be a hundred and thirty-seven years: and he gave up the ghost and died; and was gathered unto his people. And they dwelt from Havilah to Shur, that is before Egypt, as you go to Assyria: and he died in the presence of all of his brothers. And these are the generations of Isaac, Abraham’s son ( Gen 25:16-19 ):
Now we come to the one that’s important, the one we will follow.
Abraham begat Isaac: And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian. And Isaac entreated the Lord for his wife, because she was barren ( Gen 25:19-21 ):
Now he married her, but yet she was unable to bear children. And so Isaac prayed for her, that God would heal and allow her to bear children. It is interesting how many children we have running around Calvary Chapel that are answers to prayer. Couples that could not have children, who came to the elders and were prayed for and God blessed them and now we have so many little children who are running around here that are just true answers to prayer. They’re little miracle babies that God has given. And it is scriptural that Isaac entreated the Lord for his wife.
And the LORD was entreated of him, and Rebekah his wife conceived. And the children struggled together within her; and she said, Why am I thus? And she went to inquire of the LORD ( Gen 25:21-22 ).
My, there was just all kinds of-she was pregnant, and man, there was more than just a baby kicking or moving. This was a real fight going on in there.
And this fight was continued after they were born. How much consciousness does a child have in the womb? We really don’t know because we can’t remember. How much consciousness did you have during the first year out of the womb? You really don’t know. You can’t remember. Now that a child is conscious out of the womb, I have no doubt. For out of the womb during the first year a child is capable of expressing feelings of contentment, happiness, anger, being upset. And yet none of you can remember that first year of your life outside of the womb. The fact that you can’t remember it doesn’t mean that you didn’t have feelings.
So we have no proof at all that a child doesn’t have emotions and feelings within the womb. Maybe some of those movements you’re feeling are feelings of anger. The kid gets mad at the position and kicks you, you know, tired of this position. We don’t know what feeling they may have preternaturally.
Now it is quite possible that these two little guys in the womb were angry with each other and were going at it. They were struggling in her womb. And when they were born, as soon as they were born, the one little guy reached out and grabbed the other guy’s heels, still struggling with him. Fight’s still going on and it really never did stop. So, she was concerned with all of this movement and so she prayed about it. “Lord, what’s going on?”
And the LORD said to her, Two nations are in your womb, and two manner of people shall be separated from [their birth, or from] your bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger ( Gen 25:23 ).
Now this is before they were ever born. Before they ever did, ever did anything. How is it that God could already make this prediction? Is their fairness with God? Is it fair for God to say, “Well, the elder’s going to serve the younger?” before they were ever born?
Paul takes this up in Romans; the sovereignty of God in election. But we must always remember that God’s election is always premised upon His foreknowledge. “Whom He did foreknow, those He did also predestinate that they should be conformed to the image of His Son” ( Rom 8:29 ).
So God chose while the children were still fighting it in the womb, two nations are fighting. Nations that are gonna be different from each other. One is stronger. And so the two nations, Israel and the Edomites, who never did really get along. Now the Edomite nation has come to the end. The last known Edomite was the family of Herod, who was the king at the time of Jesus and still then he destroyed all the Jewish boys trying to get rid of the Messiah. The Edomites remained antagonistic toward the purposes of God.
When the children of Israel were coming out of the land of Egypt and wanted to pass through their land in order that they might come to the land that God had promised them, the Edomites came out to meet them; to fight them to keep them from coming through. Again seeking, or showing themselves antagonistic to the purposes of God. This is the characteristic of the Edomites from the beginning.
Esau was that way. He really didn’t care about God or the things of God. He was a very natural man. He was the typical natural man, interested in manly kind of things to be sure, but not interested in godly things. And God, knowing in advance his disposition and his despising of spiritual things in advance, chose the younger one to be the heir and the one through whom the Messiah would eventually come. So the younger one is chosen by God over the elder while still in the womb.
And when her days to be delivered were fulfilled, behold, there were twins in her womb. And the first one came out red, all over like a hairy garment ( Gen 25:24-25 );
So it’s just a little kid covered with hair, and so appropriately, they called his name Hairy. That’s what Esau means. And that was very common in those days. You would name your child after a circumstance of his birth.
After that came his brother out, and his hand took hold on Esau’s heel ( Gen 25:26 );
And that was probably exciting. Oh look, he grabbed his brother’s heel. And then someone said, “well then, call him heel-catcher”. And Jacob literally means “heel-catcher”. That’s the literal interpretation. It came to mean “surplanter”, but the literal meaning is “heel-catcher”.
And Issac was sixty years old when she bare them ( Gen 25:26 ).
So they went twenty years without any children. Forty when he was married, sixty before the children were born. So there are twenty years and he prayed and God gave her children, gave her twins.
And the boys grew: and Esau was a cunning hunter, a man of the field [An outdoors man]; but Jacob was a plain man, dwelling in tents ( Gen 25:27 ).
Now I’m afraid that the translators have done Jacob a bad turn in translating this “a plain man”. The word that they translated was the Hebrew word “tam”. They translated it “plain”. The word other places in the Old Testament has been translated “perfect”. You remember when God said to Satan concerning Job “Have you considered my servant Job, a perfect man?” That’s the same Hebrew word, “tam.” Concerning Job, it was translated “perfect”. And so the translators have done Jacob sort of a bad turn, calling him a plain man. The scripture’s actually saying he was a perfect man, or a complete man, but he dwelt in tents.
Now we have a tendency to really put Jacob down, and I have to confess that I done my share of putting this guy down because of some of the tricks that he’s pulled. But in reality, he was the man that God had chosen. And the interesting thing is that God never put him down.
And so about the last time I put him down, the Lord spoke to me and said “Hey, how come you keep putting him down?” I said, “oh man, look at those horrible things he did”. He said “Hey, where did I put him down?” And I looked and I couldn’t find where God put Jacob down so I quit putting Jacob down. For Paul said, “Who are you to judge another man’s servant? Before his own master he either stands or falls and yet God is able to make him stand” ( Rom 14:4 ).
And God made Jacob to stand, so who am I to put him down? If Jacob were my servant then I would have dealt with him as I feel that maybe he should have been dealt with. But he isn’t my servant. He doesn’t have to answer to me. He is God’s servant. Now if that is true about Jacob, then it is true also about each other. Who am I to put you down when God is lifting you up? Who am I to judge you? You’re not my servant. If you were my servant then I could judge you. You’re not serving me. You’re serving God. And thus I have no right to judge you ,”oh, you’re a rotten servant.” I have no right to make that kind of a judgment concerning you. That’s God’s judgment. That’s for Him to judge you because you’re serving Him. And it’s for Him to judge me because I seek to serve Him.
So Jacob was not a plain man, he was a “tam” man. “Perfect”, actually or complete man. And he dwelt in tents. His brother, outdoors; Jacob loved the tent life.
And Isaac loved Esau, [But for base reasons] because he ate his barbecued venison ( Gen 25:28 ):
Now that’s no reason for loving one son above another, just ’cause the guy’s a good hunter and can bring in some venison. You get hooked on venison and so he loved Esau because he ate the venison.
But Rebekah loved Jacob ( Gen 25:28 ).
So sad, but true, that with the parents there was a displaying of favoritism among the children.
And Jacob was fixing some pottage: and Esau came in from the field, and he was faint. And Esau said to Jacob, Feed me, I pray thee, with some of that red pottage, for I am faint: and therefore his name was called [from then on “Red”] Edom [means “Red”] ( Gen 25:29-30 ).
And his descendants were called the Edomites, because he wanted this red pottage. He was hungry and fainting.
And Jacob said, Sell me this day thy birthright. And Esau said, Hey, I’m ready to die: what profit is a birthright to me? ( Gen 25:31-32 )
He was very flippant about it. Hey man, what about the birthright? I’m ready to die; I want your pottage. But Jacob pressed the point.
And Jacob said, Swear to me then this day; and he sware unto him: and thus he sold his birthright to Jacob. Then Jacob gave Esau the bread and the pottage of lentils; which he did eat and drink, and they rose up, and he rose up and went his way: thus Esau despised his birthright ( Gen 25:33-34 ).
He didn’t really care about the birthright at all. He wasn’t interested in spiritual things. He could care less about birthright. He hated it; he wasn’t interested in it. And thus he despised his birthright.
CHAPTER 26
Now there was a famine in the land, beside the first famine that was in the days of Abraham. [And like father, like son,] Isaac went to Abimelech the king of the Philistines unto Gerar ( Gen 26:1 ).
Now, it was to Abimelech that Abraham went, but certainly not the same one that Isaac went to because this is a hundred years later, more than a hundred years later. So Abimelech was sort of a title of the king of the Philistines. And so Isaac went unto the land of the Philistines
And the Lord appeared unto him, and said, Don’t go down to Egypt; dwell in the land which I will tell thee of ( Gen 26:2 ):
Now this is God’s direct command: “Don’t go down to Egypt. Dwell in the land I show you”.
Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I’m gonna give these countries, and I will perform the oath which I swore to Abraham thy father. And I will make thy seed to multiply as the stars of heaven, and I will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed ( Gen 26:3-4 );
And so now God visits Isaac as he is going over to the land of the Philistines. God comes to him and visits and reiterates to Isaac the promise he had made to Abraham. The land is gonna be yours. I’m gonna multiply your seed, but then the heart of the thing is “through thy seed shall all of the nations of the earth be blessed”. Not plural, but singular, referring to Jesus Christ; so the promise of the Messiah to comedown through Isaac. And thus, reiterated, the promise that he had made to Abraham, now that same covenant and promise is passed on to Isaac at this particular time in his life.
Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws ( Gen 26:5 ).
So really it is because of Abraham that the promises come and Isaac is the beneficiary even of his father’s faithfulness.
And Isaac dwelled at Gerar. Now the men of the place asked him about his wife; and he said [like I said, father like son], She’s my sister: for he feared to say, She is my wife; lest, the men of the place would kill me for Rebekah; because she was still beautiful to look upon. And it came to pass, when he had been there a long time, that Abimelech the king of the Philistines looked out at the window, and saw, and, behold, Isaac was sporting with Rebekah his wife [making love]. And Abimelech called Isaac, and said, Behold, of a surety she is your wife: how is it that you said she is your sister? And Isaac said to him, Because I said, Lest I die for her. And Abimelech said, What is this you have done to us? one of the people might lightly have lien [have laid] with your wife, and you should have brought guiltiness upon us. And Abimelech charged all of his people, saying, He that toucheth this man or his wife shall surely be put to death. Then Isaac sowed in the land, and received in the same year a hundredfold: and the Lord blessed him ( Gen 26:6-12 ).
So the king put out a protective custody over him, saying no one was to touch him or his wife. And Isaac went out and sowed and planted and God blessed it and he reaped a hundredfold from his planting.
And Isaac waxed great, and went forward, and grew until he became very great: For he had a possession of flocks, and a possession of herds, and a great store of servants: and the Philistines envied him. For all of the wells which his father’s servants had digged in the days of Abraham, the Philistines had stopped them, and filled them with earth. And Abimelech said unto Isaac, Go from us; for thou art much mightier than we ( Gen 26:13-16 ).
So the same thing that happened to Abraham; they saw the blessing and the work of God upon his life and they became fearful of Abraham. And now Abimelech is doing the same thing concerning Isaac. Seeing the fact that God’s hand is so much upon him and the greatness of his wealth and all, he became fearful and they asked him to leave.
And so Isaac departed from there, and he pitched his tent in the valley of Garer, and he dwelt there. And Isaac digged again the wells of water, which they had digged in the days of Abraham his father; for the Philistines had stopped them after the death of Abraham: and he called the names after the names which his father had called them. And Isaac’s servants digged in the valley, and they found there an artesian well. And the herdmen of Gerar did strive with Isaac’s herdmen, saying, The water is ours: and he called the name of the well “Strife;” because they strove with him. And he digged another well, and they strove for that also: and so he called it contention; And so he removed from there, and he digged another well; and for that one they did not strive: and he called it roominess; for he said, The Lord has made room for all of us, and we will be fruitful in the land. So he went up from there to Beersheeba. And the Lord appeared unto him in the same night, and said ( Gen 26:17-24 ),
Now again, God is appearing to him just like he appeared earlier as he returned. Now though,
I am the God of Abraham thy father: fear not for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham’s sake ( Gen 26:24 ).
“Fear not, for I am with thee”. The presence of God in our lives should be sufficient to dispel all fears. We only get frightened when we forget that God is with us. If you get all filled with fear and just all shook and upset, it means one thing: you’ve forgotten that God is with you. “Fear not”, God said, “for I am with thee”. How many times had God made that the basis of dispelling fear? “Fear not, for I am with thee”. Be not dismayed, for I am thy God; I will help thee. I will strengthen thee. Yea, I will hold thee by the right hand of my righteousness ( Isa 41:10 ). “The Lord is my helper” David cried “of whom shall I be afraid?” “Fear not, I am with thee”, and for Abraham’s sake I’m gonna bless thee.
And so Isaac built an altar there, and called upon the name of the LORD, and he pitched his tent there: and there Isaac’s servants digged a well. And then Abimelech came to him from Gerar, with Ahuzzath one of his friends, and Phichol the chief captain of his army [which is the title of the army general]. And Isaac said unto them, Hey why have you come to me, seeing you hate me, and you kicked me out. And they said, We have seen that the Lord is certainly with you: and we said, Let us now make a treaty between us, a covenant with you; That you will not hurt us, for we didn’t touch you, and we have done nothing to you but good, and we have sent you away in peace: and now you’re blessed of the LORD. And so he made them a feast, and they did eat and drink. And they rose up in the morning, and swore one to another: and Isaac sent them away, and they departed from him in peace. And it came to pass the same day, that Isaac’s servants came, and told him concerning the well which they had dug, and they said, We have found water. And so he called it Shebah: therefore the name of the city is Beersheeba unto this day. And Esau was forty years old when he took a wife Judith the daughter of Beeri the Hittite, and Bashemath the daughter of Elon the Hittite: Which were a grief in the mind unto Isaac and Rebekah ( Gen 26:25-35 ).
So Esau, forty years old now, and he married a couple of girls of the Canaanites from the Hittite tribe. And these girls were just a heartache to Rebekah and to Isaac. Probably were so imbued with the customs of their own culture, and all, and probably their own gods that they worshipped, that it was just a heartbreak for Rebekah and Isaac. There wasn’t really good fellowship with these daughters-in-law. There was just too much diversity for them to be close and have a close fellowship. So they became sort of a burden and a heartache to Rebekah and Isaac. And that is why, one of the reasons why, they encouraged Jacob to go back and to get his bride from the family of Abraham, back in the area of Haran again. Because Esau’s brides, they were just a mess, and brought no joy to Isaac and Rebekah. “
Fuente: Through the Bible Commentary
The record of the death of Abraham is full of beauty. His life had been spent in the realm of the supernatural, the region of vision, the power of the spiritual. The whole of it is summed up in the words which declared that he died, “an old man, and full.” His life was satisfied and rounded out to completion. He had started out to find a land and to found a nation. He died with no possession but a grave, and no sight of his posterity other than his son Isaac and his grandsons Esau and Jacob. Yet he died “full,” that is, satisfied.
In this chapter begins the section dealing more especially with the life of Isaac. Two divine appearances are recorded as having been granted to him and in each case they were for ratification. His faith was ever passive rather than active and produced rest rather than initiation.
In the account of the birth of Esau and Jacob the brothers are placed in strong contrast; the first wild and romantic; the second, as the margin reads, “harmless” or “perfect,” a dweller in tents. This is an interesting statement at the beginning of a story in which so much will be seen of Jacob that is mean and contemptible. Here, however, is the truth concerning him.
Degeneration in the character of Isaac is evidently marked in the statement that his love for Esau was caused by his eating Esau’s venison. Neither Esau nor Jacob is to be admired. The one, profane, allowing the lower side of his nature to master him, sold his birthright to appease physical hunger; the other took advantage of that hunger to obtain the birthright.
Fuente: An Exposition on the Whole Bible
Abrahams Death and Burial
Gen 25:1-18
After being for sixteen years contemporary with his grandsons, Esau and Jacob, Abraham died without owning a foot of land except the cave for which he had paid, as a stranger might. But all was his. He was persuaded of Gods faithfulness, and earnestly reached out his hands toward the City with foundations. See Heb 11:13. He was full. Those who had known him in Ur might have looked on his life as a huge failure, and have spoken of him as a fanatic who had sacrificed all for nothing. But he was satisfied. He was gathered to his people, a phrase which does not refer to the body, for his people were far away across the desert, but to the recognition and welcome that awaited him on the other side of death. His sons, Isaac and Ishmael, differed widely. The one dwelled by the well, engaged in pastoral pursuits, while the other lived by his own strong hand, in the desert expanse. But they met in their common respect and grief. Births and deaths unite families. We all stand today in thankfulness at Lincolns cradle.
Fuente: F.B. Meyer’s Through the Bible Commentary
Genesis 25
(with Heb 12:16-17)
The chief use, apparently, of some men’s lives is that they may serve as beacons, warning off those who come after them from quicksand or whirlpool. They flame amidst the track to bid us beware. Such use the apostle found in the story of Esau: he holds it up before the eyes of the wavering Hebrew Christians, to urge them back from the gulf of apostasy towards which they were inclining.
I. But the apostle says, “fornicator and profane person”; and is there not something of invective here? are the epithets really applicable to the man’s behaviour? Notice (1) the term fornicator was applied, according to Jewish custom, to religious unfaithfulness or apostasy. Thus the Israelites incurred it at the mouth of their prophets whenever they forsook the worship of Jehovah to serve other gods. The son of Isaac was guilty of throwing away heedlessly, for a meal, a most sacred thing, that should have been dearer to him than his life; and this is the guilt which the apostle charges upon him in the word which he employs. (2) The force of the second word is pretty much the same. Our English “profane” is just “outside the fane,” “without a temple.” A profane man is a person who has nothing which he worships, to whom nothing is holy or worth guarding, in whom there is no tender awe, no pious delicacy of feeling, who can play lightly with what is solemn and scorn what claims to be revered. Esau, in bartering his birthright to feed his hunger, acted profanely, squandering, despising a sacred possession of which he should have been incapable of thinking as marketable, which he should have cherished and set apart like a sanctuary.
II. In Esau’s vain cry after the birthright at his father’s bedside we have a picture of the irrevocable in life: of things done which no tempest of weeping can undo; of the awaking to the worth and sweetness of things that have been slighted, when it is impossible to have them ever within our reach again, wail and agonise for them as we may. It is not merely difficulties we create by our follies; like Esau we create also lamentable impossibilities, spilling what can be gathered up no more. “Afterward” when he would have inherited the blessing that had been slighted, he was rejected.
S. A. Tipple, Christian World Pulpit, vol. xiii., p. 139.
References: Gen 25-F. W. Robertson, Notes on Genesis, p. 71; R. S. Candlish, Book of Genesis, vol. i., p. 421. Gen 25:1-10.-Ibid. p. 416.
Gen 25:7-11
I. The expression “a good old age” is only used of three individuals in the Scripture-Abraham, Gideon, and David. It forms the epitaph recorded by the Spirit on their tombs. By the expression “an old man, and full of years” we are to understand the satisfaction which the patriarch felt in exchanging this mortal life for a better. On the expression “he was gathered to his people,” Calvin remarks that these words contain an intimation of the immortality of the soul. They imply, he says, that there is a society of men in death as well as in life. But the words “he was gathered to his people” are not to be restricted to the condition of believers after death. When the wicked die, they also are gathered to their people, to those who are of like feelings to themselves.
II. The next point in the narrative is the interment of Abraham. “His sons Isaac and Ishmael buried him.” This is the only passage from which we can learn that there was any communication between Isaac and Ishmael. Death brings those together who know not how to associate on any other occasion. Notice these points: (1) Abraham owed everything he was and everything he possessed to the grace of God. (2) When the Divine call came to Abraham, he manifested a very strong desire to make his kindred partakers of the blessing which he was to partake of. (3) Much happened to Abraham in the course of his sojourning calculated to render the Divine promises very doubtful to him. (4) Abraham was favoured with communications from on high which of themselves were sufficient to dignify him and to separate him from the whole generation in which he lived.
A. D. Davidson, Lectures and Sermons, p. 96.
Gen 25:8
“Full of years” is not a mere synonym for longevity. The expression is by no means a usual one. It is applied to Isaac at the close of his calm, contemplative life, to David at the end of his stormy and adventurous career, to the high priest Jehoiada, and to the patriarch Job. We shall understand its meaning better if, instead of “full of years,” we read “satisfied with years.” The words point to a calm close, with all desires granted, with hot wishes stilled, and a willingness to let life go, because all which it could give had been attained.
We have two main things to consider.
I. The tranquil close of a life. (1) It is possible, at the close of life, to feel that it has satisfied our wishes. Abraham had had a richly varied life. It had brought him all he wished. Satisfied, yet not sickened, keenly appreciating all the good and pleasantness of life, and yet quite willing to let it go, Abraham died. (2) It is possible at the end of life to feel that it is complete, because the days have accomplished for us the highest purpose of life. (3) It is possible, at the end of life, to be willing to go as satisfied.
II. Consider the glimpse of the joyful society beyond, which is given us in that other remarkable expression of the text, “He was gathered to his people.” The words contain a dim intimation of something beyond this present life: (1) Dimly, vaguely, but unmistakably, there is here expressed a premonition and feeling after the thought of an immortal self in Abraham, which was not in the cave at Machpelah, but was somewhere else, and was for ever. (2) Abraham had been an exile all his life; but now his true social life is begun. He dwells with his own tribe; he is at home; he is in the city. (3) The expression suggests that in the future men shall be associated according to affinity and character.
A. Maclaren, Christ in the Heart, p. 117.
References: Gen 25:8.-Parker, vol. i., p. 249; C. J. Vaughan, Good Words (1864), p. 548; R. Littlehales, Christian World Pulpit, vol. xiii., p. 376. Gen 25:8, Gen 25:9.-J. R. Macduff, Sunsets on the Hebrew Mountains, p. 3. Gen 25:9.-Parker, vol. i., p. 362. Gen 25:11.-D. G. Watt, Christian World Pulpit, vol. xiv., p. 302; G. Woolnough, Christian World Pulpit, vol. xiv., p. 380; Spurgeon, Morning by Morning, p. 48. Gen 25:19-28.-R. S. Candlish, Book of Genesis, vol. i., p. 435. Gen 25:19-34.-M. Dods, Isaac, Jacob, and Joseph, p. 43. 25:19-45.-J. Monro Gibson, The Ages before Moses, p. 181. Gen 25:23-34.-J. Wells, Bible Children, p. 29.
Gen 25:27
Esau was a huntsman. He belonged to the open air; he loved wild sports, and delighted to chase the wild beasts of the wilderness. Jacob, on the other hand, was more quiet, more self-restrained. There was a good deal of the underhanded and scheming about him-a prudent, sharp dealer-a typical Jew, who represented the mercantile spirit of the race. We see Esau strong, stalwart, impulsive, everything which we like about a man, and he occupies a large place in our hearts, and then passes away from us, a striking and solemn lesson.
I. He was a man of strong physical nature, a man of passion with little self-restraint. He is hungry, and he parts with his birthright. He goes into the desert and meets the daughters of the Hittites, and is led by them into entanglements which break up his relations at home. It is not the strongest physical natures which have always the greatest moral force.
II. He was a man of swift impulse. Impulsive men sometimes gain their ends with startling and complete effect. Impulse may achieve much, but it is not to be compared to the patient, quiet perseverance that sees its end and goes on to it till the victory is gained.
III. He was a man reckless of consequences. The present, the immediate, arrests him. There is a want of keen perceptive power about men of Esau’s type. There is no purpose in their lives; they are tossed about like a barque without a helm, and their end will be shipwreck, and not a gallant entrance into haven.
IV. Esau had no sense of spiritual things. He was a man altogether nobler in character than Jacob, more generous, more forgetful of self; yet Jacob had a sense of spiritual things which Esau lacked. There was a Divine culture in Jacob which we do not find in Esau. Esau ended, as he began, a splendid, but a merely natural man; Jacob developed by God’s grace into Israel, the Prince with God.
L. D. Bevan, Penny Pulpit, No. 574.
I. Esau was full of healthy vigour and the spirit of adventure, exulting in field sports, active, muscular, with the rough aspect and the bounding pulse of the free desert. Jacob was a harmless shepherd, pensive and tranquil, dwelling by the hearth and caring only for quiet occupations. Strength and speed and courage and endurance are blessings not lightly to be despised; but he who confines his ideal to them, as Esau did, chooses a low ideal, and one which can bring a man but little peace at the last. Esau reaches but half the blessing of a man, and that the meaner and temporal half; the other half seems seldom or never to have entered his thoughts. II. So side by side the boys grew up; and the next memorable scene of their history shows us that the great peril of animal life-the peril lest it should forget God altogether and merge into mere uncontrolled, intemperate sensuality-had happened to Esau! For the mess of pottage the sensual hunter sells in one moment the prophecy of the far future and the blessing of a thousand years. Esau’s epitaph is the epitaph of a lifetime recording for ever the consummated carelessness of a moment. Esau, “a profane person,” “who for one morsel of meat sold his birthright.” Jacob, with all the contemptible faults which lay on the surface of his character, had deep within his soul the faith in the unseen, the sense of dependence on and love to God which Esau did not even comprehend. (1) Cultivate the whole of the nature which God has given you, and in doing so remember that the mind is of more moment than the body, and the soul than both. (2) Beware lest, in a moment of weakness and folly, you sell your birthright and barter your happy innocence for torment and fear and shame.
F. W. Farrar, The Fall of Man and other Sermons, p. 228.
References: Gen 25:27.-F. Langbridge, Sunday Magazine (1885), p. 673. Gen 25:27-34.-Expositor 2nd series, vol. vii., p. 345; R. S. Candlish, Book of Genesis, vol. i., p. 441; Homiletic Quarterly, vol. iii., p. 527; S. Leathes, Studies in Genesis, p. 129; Preacher’s Monthly, vol. v., p. 75.
Gen 25:29-34
The story of the birthright shows us what kind of a man Esau was: hasty, careless, fond of the good things of this life. He had no reason to complain if he lost his birthright. He did not care for it, and so he had thrown it away. The day came when he wanted his birthright, and could not have it, and found no place for repentance-that is, no chance of undoing what he had done-though he sought it carefully with tears. He had sown, and he must reap. He had made his bed, and he must lie on it. And so must Jacob in his turn.
I. It is natural to pity Esau, but we have no right to do more; we have no right to fancy for a moment that God was arbitrary or hard upon him. Esau is not the sort of man to be the father of a great nation, or of anything else great. Greedy, passionate, reckless people like him, without due feeling of religion or the unseen world, are not the men to govern the world or help it forward. It is men like Jacob whom God chooses-men who can look forward and live by faith, and form plans for the future, and carry them out against disappointment and difficulty till they succeed.
II. God rewarded Jacob’s faith by giving him more light; by not leaving him to himself and his own darkness and meanness, but opening his eyes to understand the wondrous things of God’s law, and showing him how God’s law is everlasting, righteous, not to be escaped by any man; how every action brings forth its appointed fruit; how those who sow the wind will reap the whirlwind.
III. It is the steady, prudent, God-fearing ones, who will prosper on the earth, and not poor, wild, hot-headed Esau. But those who give way to meanness, covetousness, falsehood, as Jacob did, will repent it; the Lord will enter into judgment with them quickly. There is not one law for the believer and another for the unbeliever; but whatsoever a man sows, that shall he reap, and receive the due reward of the deeds done in the body, whether they be good or evil.
C. Kingsley, The Gospel of the Pentateuch, p. 72.
References: Gen 25:29-34.-Sermons for Boys and Girls (1880), p. no; G. Salmon, The Reign of Law, p. 152.
Gen 25:34
In forfeiting his birthright to his younger brother, Esau gave up (1) the right of priesthood inherent in the eldest line of the patriarch’s family; (2) the promise of the inheritance of the Holy Land; (3) the promise that in his race and of his blood Messiah should be born. Esau parted with all because, as he said in the rough, unreflective commonplace strain which marks persons of his character even now, and which they mistake for common sense, “he did not see the good of it all.” “What good shall this birthright do me?”
I. In matters of knowledge we find men despising their birthright. Knowledge is power; but as the maxim is used now, it is utterly vulgarising. Knowledge not loved for itself is not loved at all. It may bring power, but it brings neither peace nor elevation to the man who has won it. If we cultivate knowledge for the sake of worldly advantage, what are we doing but bidding farewell to all that is lasting or spiritual in knowledge and wisdom, and taking in exchange for it a daily meal?
II. Again, as citizens, men despise their birthright. If, when it is given them to choose their rulers, they deliberately set aside thinkers; if they laugh at and despise the corrupt motives which affect the choice of rulers, and yet take no serious steps to render corrupt motives impotent-then there is a real denial and abnegation of citizens to act on the highest grounds of citizenship.
III. We are in daily danger of selling our birthright in religion. Esau’s birthright was a poor shadow to ours. Esau had priesthood; we are called to be priests of a yet higher order. Esau had earthly promises; so have we. Esau had the promise of Messiah; we have the knowledge of Messiah Himself.
IV. The lost birthright is the one thing that is irretrievable. Neither good nor bad men consent that a forfeited birthright should be restored.
Archbishop Benson, Boy Life: Sundays in Wellington College, p. 190.
Esau repeats here, as we all of us repeat, the history of the fall. Man’s first sin was despising his birthright. The fruit of the tree was Eve’s mess of pottage; the friendship, the Fatherhood of God, was the birthright which she despised.
I. What is a birthright? Briefly, it is that which combines high honour with sacred duty; it confers dignity and power, but it demands self-abnegation and unselfish work. Each of us is born with a birthright. God’s infinite realm is large enough to confer on each one of us a title, and to demand in return a correspondent duty and work. The prize we strive for and have a right to strive for is the wealth of the universe through eternity.
II. What is it to despise a birthright? Esau despised his birthright by holding it cheaper than life. All shrinking from the pain and sacrifice which are ever found in the path of duty is a despising of the birthright, a counting ourselves unworthy of the place in the mansion which God has made us to occupy.
III. The inevitable fruit: the brand of reprobate. Esau was rejected as “under proof.” God sought a son: He found a slave; He marked him, like Cain, and sent him away. The birthright which we despise as a possession will haunt us as an avenger, and will anticipate upon earth the gloom of the second and utter death.
J. Baldwin Brown, Christian World Pulpit, vol. ii., p. 88.
References: Gen 25:34.-J. Van Oosterzee, The Year of Salvation, vol. ii., p. 348; S. Wilberforce, Oxford Lent Sermons, No. 5; W. Bull, Christian World Pulpit, vol. xxii., p. 100; C. C. Bartholomew, Sermons Chiefly Practical, p. 183; J. Keble, Sermons for the Christian Year (Lent to Passiontide), p. 104; G. Brooks, Outlines of Sermons, p. 77; R. S. Candlish, Book of Genesis, vol. i., p. 451.
Fuente: The Sermon Bible
CHAPTER 25:1-11 Abrahams Posterity From Keturah and His Death
1. Abrahams offspring from Keturah (Gen 25:1-4)
2. Isaac the heir (Gen 25:5-6)
3. Abrahams death and burial (Gen 25:7-11)
Abrahams marriage to Keturah and the offspring from her concludes the history of this remarkable character. That this took place after Isaacs marriage (typifying the marriage of the Lamb) makes it very interesting. After the church is completed and the present age ends the seed of Abraham will be blessed for the nations of the earth and nations will be born and walk in the light. This will be the result after Israels restoration. Then all the families of the earth will be blessed in Abrahams seed. Abrahams posterity from Keturah stands for the millennial nations.
And Isaac is seen above all these. He still dwelt at Lahai-roi. He alone is the heir and the others received only gifts. So Christ is the Heir of God and His church will be with him far above all the earthly blessings of the age to come. Abraham died 175 years old, which means, he lived till Jacob and Esau were 15 years old. The phrase gathered to his people is used only of six persons. Of Abraham (Gen 25:8); Ishmael (Gen 25:17); Isaac (Gen 35:29); Jacob (Gen 49:29-33); Aaron (Num 20:24); and Moses (Deu 32:50). Here we add a few words translated from the German and written by Dr. Kurtz, late professor of the University of Dorpat:
The human race has had four ancestral heads, to each of whom the divine blessing is granted: Be fruitful and multiply. Of these, Abraham is the third; for he, too, is the head and founder of a new race, or of a new development. The direct reference of that blessing, in the case of the first and second, is to descendants after the flesh; in the case of the fourth, Christ (see Psalm 22:30–110:3; Isa 53:10), to a spiritual seed, but in the case of Abraham, to both; for his spiritual seed was appointed to be manifested through the medium of his seed according to the flesh, agreeably to the promise: In thee and in thy seed shall all the nations of the earth be blessed. The children of Abraham, according to the flesh, are countless in number. Nations have arisen and disappeared, but his descendants proceed onward, through all ages, unmixed and unchanged. Their history is not yet closed; the blessing given to his seed, still preserves them unharmed, under every pressure of the nations around them, and amid all the ravages of time. But the peculiar feature which distinguishes Abraham does not, properly, belong to him naturally, as a member of the human family, or as an individual of a particular nation, but is found in his spiritual character. Where this character, which is faith, is manifested, we find the true children of Abraham (Gal 3:7; Gal 3:29; Rom 9:6-8). Faith was the polar star, the very soul, of his life. The ancient record, anticipating a development of two thousand years, remarked of him, first of all: He believed in the Lord; and he counted it to him for righteousness (Gen 15:6); and after these two thousand years had elapsed, Christ said of him: Abraham rejoiced to see my day: and he saw it, and was glad (Joh 8:56). Abrahams true position and importance cannot, therefore, be fully appreciated, until we recognize in him the father of them that believe (Rom 4:11); and innumerable as the stars of heaven, and glorious as they are, are his spiritual children, the children of his faith.
Fuente: Gaebelein’s Annotated Bible (Commentary)
Keturah
As Sarah stands for “the mother of us all,” i.e. of those who, by grace, are one with the true Son of promise, of whom Isaac was the type Joh 3:6-8; Gal 4:26; Gal 4:28; Gal 4:29; Heb 2:11-13 and joint heirs of His wealth; Heb 1:2; Rom 8:16; Rom 8:17 so Keturah (wedded after the full blessing of Isaac) and her children by Abraham may well stand for the fertility of Israel the natural seed, Jehovah’s wife Hos 2:1-23 after the future national restoration under the Palestinian covenant.
(See Scofield “Deu 30:3”).
Fuente: Scofield Reference Bible Notes
am cir, 2151, bc cir, 1853, Gen 23:1, Gen 23:2, Gen 28:1, 1Ch 1:32, 1Ch 1:33
Reciprocal: Gen 13:16 – General Gen 17:4 – a father Gen 25:6 – concubines Gen 30:4 – to wife Gen 37:25 – Ishmeelites Gen 37:36 – the Midianites Num 31:2 – the Midianites Hab 3:7 – Midian Rom 4:17 – I have
Fuente: The Treasury of Scripture Knowledge
Abraham’s Death And Burial
Isaac was forty years old when he married Rebekah. Abraham lived another 35 years beyond that time. He took another wife named Keturah. She bore six sons to him. Those sons received gifts from their father, but Isaac received the inheritance. Abraham sent those sons eastward, away from Isaac.
Abraham died at the age of one hundred seventy-five. Isaac and Ishmael buried him in the cave of Machpelah, where Sarah was buried. After Abraham’s death, the author tells us, “God blessed his son Isaac ( Gen 25:1-11 ).
Fuente: Gary Hampton Commentary on Selected Books
Gen 25:1. Five and thirty years Abraham lived after the marriage of Isaac, and all that is recorded concerning him during that time lies here in a very few verses; we hear no more of Gods extraordinary appearances to him or trials of him; for all the days even of the greatest saints are not eminent; some slide on silently; such were these last days of Abraham. We have here an account of his children by Keturah, another wife, whom he married after the death of Sarah. He had buried Sarah, and married Isaac, the two dear companions of his life, and was now solitary; his family wanted a governess, and it was not good for him to be thus alone; he therefore marries again. By Keturah he had six sons, in whom the promise made to Abraham, concerning the great increase of his posterity, was in part fulfilled. The strength he received by the promise still remained in him, to show how much the virtue of the promise exceeds the power of nature.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Gen 25:1. Keturah is here called a wife; but a learned writer in his Bibliotheca Biblia, printed at Oxford 1720, brings forward a supposition of the Jews, that Hagar returned to Abraham after the death of Sarah, and then received the name of Keturah. It was anciently a frequent custom for persons on being favoured with signal blessings to assume a new name, or to receive some addition to the old.
Gen 25:2. She bare him Zimran, and five others, to whom Abraham gave gifts, and established them as patriarchal heads of houses. Abraham having reconquered the country from the Assyrian kings, exercised the rights of royalty, in the establishment of his sons.Midian, from whom the Midianites descended who dwelt in Arabia the Stony.Shuah, from whom it is probable that Bildad the Shuhite, so often mentioned in the book of Job, descended. From these six sons many of the Arabian tribes derived their origin.
Gen 25:8. Abraham gave up the ghost. yigeva, resigned his breath; for God had breathed into man the breath of life. Gen 2:7. Therefore resigning his breath is but the figure for calling on God, like Stephen, to receive his spirit. It is the spirit which causes the body to breathe. How happy is the life, how dignified the death, and how blessed is the memory of the just: as the sun rejoices like a giant to run his course, and on dipping behind the western hills, shines in a new hemisphere, leaving his lustre bright on high; so Abraham, after shining as the first and best of men, illustrious in every virtue, removed from earth, shines as the brightest of stars among the spirits of just men made perfect: while on the contrary, the wicked go to the congregation of the giants. Job 26:4-5. Pro 2:18.
Gen 25:14. Dumah is mentioned as living in mount Seir, and menaced by the watchman with a visitation. Isa 21:11. Tema, Dedan, and others are menaced in the same chapter. Ishmaels twelve sons settled themselves on the eastern shores of the Red sea; and they are often in modern history denominated Saracens, because Ishmael, till the birth of Isaac, was accounted Sarahs son.
Gen 25:16. Their castles; cities, habitations, tabernacles. The primitive word Ar, dar, as in Cheddar, arma, or the old French les rochars, signifies rock, munition or defence. They could not expose themselves and their riches to wild beasts and invaders, without a place of defence.
Gen 25:17. Ishmael gave up the ghost, and died in the 137th year of his age, and in the faith of Abraham. We are struck here with the special providence of God, in gradually shortening the life of man. There was no need, as men multiplied, that he should reach the years of his fathers. The few who now surpass their hundredth year, have been exempt from intemperance, from violent passions, from severity of manual labour. They have been regular in the hours of sleep, and happy in the married state. With them, the flame of animal life, like a candle in a calm place, has burned its full time.
Gen 25:21. Isaac entreated the Lord for his wife. The three patriarchs were greatly honoured with posterity, but first they were greatly tried. Abraham waited twenty five years, Isaac twenty, and Jacob must serve seven years for Rachel, and then be put off for a second servitude. These mysteries of providence were no doubt designed to subdue and sanctify the will.
Gen 25:22. She went to enquire of the Lord. The oracle was at Salem with Melchizedek, but she might enquire of Abraham.
Gen 25:23. Two nations are in thy womband the elder nation of Edom shall serve the younger, the Israelites; as was the case when David made them tributary. St. Paul improves this by showing that believers in Christ are now the children of the promise, the sheep of the shepherds fold; and the poor unbelieving Jews crouch for a pittance of bread to the christian church, who are now the chosen generation, the new or peculiar Israel of God. Reader, beware of construing this prophecy, in misguided theories of eternal reprobation.
Gen 25:26. Jacob. akob, the heel; hence Jacob, a heeler, as in Gen 27:36. The reference is to the serpent which bites the heel of the unwary. On this account the birthright was a constant subject of dispute between these twins.
Gen 25:27. Plain man. The Hebrew word, taim, perfect, indicates rectitude and purity.
Gen 25:31. Sell me this day thy birthright. The birthright constituted a son heir to the house, and a double portion of goods. He had the rights of the priesthood, and without him no one could enquire of God. He had the patriarchal benediction as prince and chief. These privileges were understood to descend to his posterity: yet the sovereignty of God could at all times confer these blessings on whom it was his pleasure. While we are astonished at Esaus profaneness, we cannot but lament to see every age so full of Esaus. One sells his birthright for wine, another for a harlot, a third for sordid gold: they toil hard and spend their money for that which is not bread.
Gen 25:32. Esau said, Behold I am at the point to die; it being now a year of sore famine in the land. But in the time of temptation we must sacrifice life itself, rather than the covenant of our fathers God. Esau could not regain the birthright which he had despised, though he sought it carefully with tears.
REFLECTIONS.
The first object which strikes us in this chapter, is the happy death of the venerable patriarch Abraham. Notwithstanding the long barrenness of Sarah, and of Rebekah, he had lived to see Jacob in his fifteenth year, and to see every temporal promise fully accomplished. And having beheld the Messiah in the birth and oblation of Isaac, he could anticipate Simeon, and say, Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation. He could bless his children, being unspeakably blessed himself, charging them, with all the weight of consummate virtue, to follow on in the paths of faith and piety. He gave up the ghost into the hands of his Creator, and his body was gathered unto his people in the cave, in hope of a glorious resurrection with his pious Sires, and with his posterity.Let me die the death of the righteous, and let my last end be like his.
The blessings of the patriarchs fall as the dew upon their children. How remarkably was Ishmael blessed in answer to Abrahams prayer! Parents should plead for their children; for God sometimes answers their prayers while they live, and if not, after they are dead. But let us hold fast every promise which God may give us in prayer, for he will surely be faithful to his word.
Isaac and Rebekah severally prayed for their posterity, and the Lord was entreated of them. Children were expressly promised to Isaac, yet he prayed for the gift; and this likewise is our duty. When the Lord enumerated the blessings of the covenant, he said, for all these things will I be enquired of by the house of Israel. Prayer prepares us for a blessing, and God is always ready to give it, if our hearts are ready to receive it on his terms.
Before the children were born, or had done good or evil, God, by an act of his sovereignty and good pleasure, said, the elder shall serve the younger. Hence, viewing the sovereignty of God, Jacob acted a very inhospitable and unbelieving part, by tempting his brother, in a moment of hunger, to sell his birthright. Let us learn from its sanctity, and fear, for God will not be served by unrighteousness; and let us never do Satans work by tempting another to sin.
Jacobs weakness did not diminish the guilt of Esau, in despising the sacred rights of his birth. He could not but know, that he was entitled to rule, and to officiate at the altar on the death of Isaac. Why then profanely sell Gods highest favours for a hunters meal? Let us learn in the time of straits, of poverty and hunger, never, no never to relieve ourselves by unlawful means; for those in the christian scriptures have the highest applause who stand in the evil day, and who hold fast Christs name in the day of tribulation. Eph 6:13. Rev 2:13. But this was not the whole of Esaus crime; (contrary to the oath exacted by Abraham of his steward) he married two wives of the Canaanites, brought them home, and imbittered the old age of his mother. Let us look diligently, as St. Paul exhorts us in Heb 12:15; Heb 12:17, lest any man fail of the grace of God; lest any root of bitterness should spring up, and thereby many be defiled; and lest there should be any fornicator, or profane person as Esau, who for one morsel of meat sold his birthright.
In Abimelech, who had driven Isaac away and seized his well, as one of his predecessors had done before, and who followed Isaac to be reconciled, we have an example, admonishing us to adopt all prudent means of reconciliation after a difference; and let us not be scrupulous in our demands of restitution, provided we can live in peace and quiet for the time to come.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Genesis 25
In the opening of this chapter, Abraham’s second marriage is set before us, an event not without its interest to the spiritual mind, when viewed in connection with what we have been considering in the preceding chapter. With the light furnished by the prophetic scriptures of the New testament, we understand that after the completion and taking up of the elect bride of Christ, the seed of Abraham will again come into notice. Thus, after the marriage of Isaac, the Holy Ghost takes up the history of Abraham’s seed by a new marriage, together with other points in his history, and that of his seed, according to the flesh. I do not press any special interpretation of all this; I merely say that it is not without its interest.
We have already referred to the remark of some one on the book of Genesis, namely, that it is “full of the seeds of things;” and as we pass along its comprehensive pages, we shall find them teaming with all the fundamental principles of truth, which are more elaborately brought out in the New Testament. True, in Genesis these principles are set forth illustratively, and in the New Testament didactically; still, the illustration is deeply interesting, and eminently calculated to bring home the truth with power to the soul.
At the close of this chapter we are presented with some principles of a very solemn and practical nature. Jacob’s character and actings which” hereafter, if the Lord will, come more fully before us; but I would just notice, ere passing on, the conduct of Esau, in reference to the birthright, and all which it involved. The natural heart places no value on the things of God. To it God’s promise is a vague, valueless, powerless thing, simply because God is not known. Hence it is that present things carry such weight and influence in man’s estimation. Anything that man can see he values, because he is governed by sight, and not by faith. To him the present is everything; the future is a mere uninfluential thing – a matter of the merest uncertainty. Thus if was with Esau. Here his fallacious reasoning, “Behold, I am at the point to die; and what profit shall this birthright do to me? What strange reasoning? The present is slipping from beneath my-feet, I will therefore despise and entirely let go the future? Time is fading from my view, I will therefore abandon all interest in eternity! “Thus Esau despised his birthright.” Thus Israel despised the pleasant land; (Ps. 106: 24) thus they despised Christ. (Zech. 11: 13) Thus those who were bidden to the marriage despised the invitation. (Matt. 22: 5) Man has no heart for the things of God. The present is everything to him. a mess of pottage is better than a title to Canaan. Hence, the very reason why Esau made light of the birthright was the reason why he ought to have grasped it with the greater intensity. The more clearly I see the vanity of man’s present, the more I shall cleave to God’s future. Thus it is in the judgement of faith. “Seeing then that all these things shall be dissolved, what manner of persons ought we to be, in all holy conversation and godliness; looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.” (2 Peter 3: 11-13) These are the thoughts of God, and, therefore, the thoughts of faith. The things that are seen shall be dissolved. What, then, are we to despise the unseen? By no means. The present is rapidly passing away. What is our resource? “Looking for, and hasting unto, the coming of the day of God.” This is the judgement of the renewed mind; and any other judgement is only that of “a profane person, as Esau, who for one morsel of meat sold his birthright.” (Heb. 12: 16) The Lord keep us judging of things as He judges. This can only be done by faith.
Fuente: Mackintosh’s Notes on the Pentateuch
Gen 12:1 to Gen 25:18. The Story of Abraham.In this section the three main sources, J. E, P are present. Gunkel has given strong reasons for holding that J is here made up of two main sources, one connecting Abraham with Hebron, the other with Beersheba and the Negeb. The former associates Abraham with Lot. (For details, see ICC.) On the interpretation to be placed on the figures of Abraham and the patriarchs, see the Introduction. The interest, which has hitherto been diffused over the fortunes of mankind in general, is now concentrated on Abraham and his posterity, the principle of election narrowing it down to Isaac, Ishmael being left aside, and then to Jacob, Esau being excluded.
Fuente: Peake’s Commentary on the Bible
OTHER GENERATIONS OF ABRAHAM
We are not told what time Abraham took Keturah as a wife. Of course, God could enable him to be a father of children even after Sarah had died, but in this case he would be over 137 years, and nothing is given to enlighten us in this matter. However, verses 1-4 tell us that Keturah bore Abraham six sons, and that some of these also had sons afterward. whenever they were born, they were not considered by God as having any place compared to Isaac. Abraham gave all that he had to Isaac (v.5). Yet in fact we are also told that he had sons by concubines. All of this reminds us that, though God’s prime interests are centered in His Son and the bride His Son receives, yet He does not forget His kindness toward Gentile nations. To these sons Abraham gave gifts, but sent them away from any close proximity to Isaac, to the land of the east (v.6). The names, Midian, Ephah and Sheba are mentioned in Isa 60:6 when the prophet speaks of Gentile nations converted in the coming millennial age.
ABRAHAM’S DEATH AND BURIAL
Abraham’s age is now recorded — 175 years — at the time of his death (vs.7-8). Isaac and Ishmael were brought together again at this time, both having part in their father’s burial. Abraham was buried with Sarah in the cave he had bought from Ephron (ch.23:19-20). Just as the circumstances at that time pointed to the promise of Sarah’s future resurrection, so it was with Abraham, who fully believed that God was able to raise the death (Rom 4:17-21).
After this Isaac takes the place of Abraham as a vessel of God’s testimony, and is blessed by God (v.11), living by Beer Lahai Roi, “the well of Him who sees me.” There is true spiritual refreshment (the well) in the consciousness of living under the eye of God.
THE FAMILIES OF ISHMAEL
Ishmael’s genealogy is given in verses 12-16. As we have seen in verses 1-4, God does not forget the Gentile nations because of His interest in the church (Rebekah); now Ishmael’s genealogy tells us God does not forget Israel either, for Ishmael typifies Israel under law (Gal 4:22-25). That nation is yet to receive blessing from God in His own time. Verse 16 mentions 12 princes, a reminder of Israel’s 12 tribes. Ishmael then died at the age of 137 years (v.17). His brother Isaac outlived him by 33 years (Gen 35:28). Ishmael both lived and died in the presence of his brethren (v.18). Such is the legal principle. Legality lives as before the eyes of others: faith lives as in the presence of God.
ISAAC’S SONS
Verse 19 draws our attention now to Isaac, whom we have seen takes Abraham’s place as the vessel of God’s direct testimony in the world (v.11). He was forty years of age when married to Rebekah. The same problem that Abraham had with Sarah now surfaces again with Rebekah. She had been unable to bear children. However, in this case the prayers of Isaac were answered and she became pregnant (v.21). She did not understand why she had such turmoil in her womb until she went to enquire of the Lord. It is good to see both Isaac’s entreating the Lord and Rebekah’s inquiring of the Lord when problems arose.
She receives the answer that she has twins: in fact God calls them two nations, telling her that the twins were two totally different characters, one stronger than the other, but that the elder should serve the younger. This is a lesson that God often impresses on us in His word, to the effect that the last shall be first and the first last. Ishmael was born before Isaac, but he had to give place to Isaac. Now the same lesson is emphasized even when the same mother gives birth to twin sons. This totally casts us upon the sovereign wisdom of God. It is He who orders such matters, far above any question of people’s character or actions. He is sovereign and we must simply bow to Him.
Verses 24-26 record the birth of the two sons. Esau, the first, was strikingly red in his appearance, hairy, and his hair red. This reminds us of Adam, which means “red earth,” for Esau’s history was to emphasize what man is in the flesh, just as “the first man is from the earth, earthy” (1Co 15:47). The second son, Jacob, followed closely, his hand holding the heel of Esau. This is told us in order to illustrate what was to be true of Jacob in his life. His name means “he will take by the heel.” Esau referred to this later when Jacob had deceived his father in taking Esau’s place. Esau’s words then were “Is he not rightly named Jacob, for he has supplanted me these two times?” (ch.22:36). His hand grasped for the blessing that was going to be given to Esau. This tells us what Jacob was in the flesh, but later his name was changed to Israel, “a prince with God,” for God’s counsels would stand, and He did a work in Jacob’s soul that made a glorious change in the man.
When grown Esau became a skillful hunter, a man of the outdoors, while Jacob was of a more reserved nature, conforming to the general trends of society, and dwelling in tents. We are told here too that Isaac loved Esau because he enjoyed the taste of wild game, while Rebekah loved Jacob, perhaps because the Lord had told her that he would be given preference over his brother. But it is not good that parents should ever have a preference for one of their children over another.
Jacob’s character comes out strikingly in the incident of verses 29-34. When he has stew already prepared and Esau comes in faint from hunger, asking for some stew, Jacob, instead of kindly giving him some, takes advantage of the occasion to bargain with his brother. He would sell him the stew for his birthright. Esau reasons that the birthright would be of no use to him if he died from hunger, and the compact is made by an oath that Jacob required from Esau. Jacob’s character as a bargainer is established from the beginning. He is a fitting father for the nation Israel, choosing the principle of law-keeping as a rule of life. He had to learn by later experience that this principle failed him, and that he must eventually depend only on the grace of God.
But another matter here is most important. Esau despised his birthright (v.34), that which God had given him: it became of no more value to him than a mouthful of stew! How many are like him, who consider satisfying their present natural appetite as being more important than God’s long range blessing! On the other hand, though Jacob used wrong methods of getting the birthright, yet the fact is clear that Jacob valued what God had to give.
Fuente: Grant’s Commentary on the Bible
25:1 Then again Abraham {a} took a wife, and her name [was] Keturah.
(a) While Sarah was yet alive.
Fuente: Geneva Bible Notes
18. Abraham’s death 25:1-11
Before Abraham died, he made sure that God’s covenantal blessing would be Isaac’s by sending his other sons away. After he died, God confirmed his decision by blessing Isaac.
"In the short span of one chapter, the writer shows how Isaac’s entire life was a repetition of that which happened to Abraham. Thus the lesson is that God’s faithfulness in the past can be counted on in the present and the future. What he has done for the fathers, he will also do for the sons." [Note: Sailhamer, The Pentateuch . . ., p. 186.]
"It is only said of Isaac among Abraham’s children that "God [’elohim] blessed" him (Gen 25:11; cf. Gen 24:1; cf. Gen 24:35); this language is used rarely in Scripture, appearing in creation narratives (Gen 1:22; Gen 1:28; Gen 2:3; Gen 9:1)." [Note: Mathews, Genesis 11:27-50:26, pp. 348-49.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Abraham’s sons by Keturah 25:1-6
Keturah (lit. enveloped in fragrant smoke) may have been a concubine like Hagar (Gen 25:6; 1Ch 1:32). Jewish tradition identified Keturah as Hagar. [Note: Targum Pseudo-Jonathan, Targum Neofiti I (margin), and Genesis Rabbah 61:4.] It is not possible to prove that Abraham married Keturah and that she bore him six sons after Sarah’s death, though this was probably the case. He may have married her earlier in his life while Sarah was alive.
The information revealed in these verses may appear at this point in the narrative simply to introduce the Midianites who come into prominence later in Genesis. They were a group of tribes that inhabited the deserts surrounding Israel. Probably Moses also included this data because this passage confirms God’s faithfulness in giving Abraham many descendants, though Isaac and his branch of the family would be the recipients of God’s special blessings.
In this section and the following two (Gen 25:7-19) those characters who play minor parts in the drama take their curtain calls making way for the chief actors who follow.
God’s promise that "through Isaac your descendants shall be named" (Gen 21:12) led Abraham to act as he did, as Moses recorded here.
"The land of the East" (Gen 25:6) to which Abraham sent his sons other than Isaac was evidently Arabia. It lay to the east and south of Canaan.
"In this case the sending away of the sons is to make Isaac’s position more secure." [Note: Loren Fisher, "An Amarna Age Prodigal," Journal of Semitic Studies 3:2 (April 1958):119.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
ESAU AND JACOB
Gen 25:1-34
“He goeth as an ox goeth to the slaughter, till a dart strike through his liver; as a bird hasteth to the snare, and knoweth not that it is for his life.”- Pro 7:22-23
THE character and career of Isaac would seem to tell us that it is possible to have too great a father. Isaac was dwarfed and weakened by growing up under the shadow of Abraham. Of his life there was little to record, and what was recorded was very much a reproduction of some of the least glorious passages of his fathers career. The digging of wells for his flocks was among the most notable events in his commonplace life, and even in this he only re-opened the wells his father had dug.
In him we see the result of growing up under too strong and dominant an external influence. The free and healthy play of his own capacities and will was curbed. The sons of outstanding fathers are much tempted to follow in the wake of their success, and be too much controlled and limited by the example therein set to them. There is a great deal to induce a son to do so; this calling has been successful in his fathers case, what better can he do than follow? Also he may get the use of his wells- those sources his father has opened for the easier or more abundant maintenance of those dependent on him, the business he has established, the practice he has made, the connections he has formed-these are useful if he follows in his fathers line of life. But all this tends, as in Isaacs case, to the stunting of the man himself. Life is made too easy for him.
Isaac has been called “the Wordsworth of the Old Testament,” but his meditative disposition seems to have degenerated into mere dreamy apathy, which, at last, made him the tool of the more active-minded members of his family, and was also attended by its common accompaniment of sensuality. It seems also to have brought him to a condition of almost entire bodily prostration, for a comparison of dates shows that he must have spent forty or fifty years in blindness and incapacity for all active duty. Neither can this greatly surprise us, for it is abundantly open to our own observation that men of the finest spiritual discernment, and of whose godliness in the main one cannot doubt, are also frequently the prey of the most childish tastes, and most useless even to the extent of doing harm in practical matters.
They do not see the evil that is growing in their own family; or, if they see it, they cannot rouse themselves to check it.
Isaacs marriage, though so promising in the outset, brought new trial into his life. Rebekah had to repeat the experience of Sarah. The intended mother of the promised seed was left for twenty years childless-to contend with the doubts, surmises, evil proposals, proud challengings of God, and murmurings, which must undoubtedly have arisen even in so bright and spirited a heart as Rebekahs. It was thus she was taught the seriousness of the position she had chosen for herself, and gradually led to the implicit faith requisite for the discharge of its responsibilities. Many young persons have a similar experience. They seem to themselves to have chosen a wrong position, to have made a thorough mistake in life, and to have brought themselves into circumstances in which they only retard, or quite prevent, the prosperity of those with whom they are connected. In proportion as Rebekah loved Isaac, and entered into his prospects, must she have been tempted to think she had far better have remained in Padanaram. It is a humbling thing to stand in some other persons way; but if it is by no fault of ours, but in obedience to affection or conscience we are in this position, we must, in humility and patience, wait upon Providence as Rebekah did, and resist all morbid despondency.
This second barrenness in the prospective mother of the promised seed was as needful to all concerned as the first was; for the people of God, no more than any others, can learn in one lesson. They must again be brought to a real dependence on God as the Giver of the heir. The prayer with which Isaac “entreated” the Lord for his wife “because she was barren” was a prayer of deeper intensity than he could have uttered had he merely remembered the story that had been told him of his own birth. God must be recognised again and again, and throughout, as the Giver of life to the promised line. We are all apt to suppose that when once we have got a thing in train and working we can get on without God. How often do we pray for the bestowal of a blessing, and forget to pray for its continuance? How often do we count it enough that God has conferred some gift, and, not inviting Him to continue His agency, but trusting to ourselves, we mar His gift in the use? Learn, therefore, that although God has given you means of working out His salvation, your Rebekah will be barren without His continued activity. On His own means you must re-invite His blessing, for without the continuance of His aid you will make nothing of the most beautiful and appropriate helps He has given you.
It was by pain, anxiety, and almost dismay, that Rebekah received intimation that her prayer was answered. In this she is the type of many whom God hears. Inward strife, miserable forebodings, deep dejection, are often the first intimations that God is listening to our prayer and is beginning to work within us. You have prayed that God would make you more a blessing to those about you, more useful in your place, more answerable to His ends: and when your prayer has risen to its highest point of confidence and expectation, you are thrown into what seems a worse state than ever, your heart is broken within you, you say, Is this the answer to my prayer, is this Gods blessing; if it be so, why am I thus? For things that make a man serious happen when God takes him in hand, and they that yield themselves to His service will not find that that service is all honour and enjoyment. Its first steps will often land us in a position we can make nothing of, and our attempts to aid others will get us into difficulties with them; and especially will our desire that Christ be formed in us bring into such lively action the evil nature that is in us that we are torn by the conflict, and our heart lies like the ground of a fierce struggle, seamed and furrowed, tossed and confused: As soon as there is a movement within us in one direction, immediately there is an opposing movement: as soon as one of the natures says, Do this; the other says, Do it not. The better nature is gaining slightly the upper hand, and by a long, steady strain, seems to be wearying out the other, when suddenly there is one quick stroke and the evil nature conquers. And every movement of the parties is with pain to ourselves; either conscience is wronged, and gives out its cry of shame, or our natural desires are trodden down, and that also is pain. And so disconnected and connected are we, so entirely one with both parties, and yet so able to contemplate both, that Rebekahs distress seems aptly enough to symbolise our own. And whether the symbol be apt or no, there can be no question that he who enquires of the Lord as she did, will receive a similar assurance that there are two natures within him, and that “the elder shall serve the younger”; the nature last formed, and that seems to give least promise of life, shall master the original, eldest born child of the flesh.
The children whose birth and destinies were thus predicted, at once gave evidence of a difference even greater than that which will often strike one as existing between two brothers, though rarely between twins. The first was born, all over like a hairy garment, presenting the appearance of being rolled up in a fur cloak or the skin of an animal-an appearance which did not pass away in childhood, but so obstinately adhered to him through life that an imitation of his hands could be produced with the hairy skin of a kid. This was by his parents considered ominous. The want of the hairy covering which the lower animals have, is one of the signs marking out man as destined for a higher and more refined life than they; and when their son appeared in this guise, they could not but fear it prognosticated his sensual, animal career. So they called him Esau. And so did the younger son from the first show his nature, catching the heel of his brother, as if he were striving to be firstborn; and so they called him Jacob, the heel-catcher or supplanter-as Esau afterwards bitterly observed, a name which precisely suited his crafty, plotting nature, shown in his twice over tripping up and overthrowing his elder brother. The name which Esau handed down to his people was, however, not his original name, but one derived from the colour of that for which he sold his birthright. It was in that exclamation of his, “Feed me with that same red,” that he disclosed his character.
So different in appearance at birth, they grew up of very different character, and as was natural, he who had the quiet nature of his father was beloved by the mother, and he who had the bold, practical skill of the mother was clung to by the father. It seems unlikely that Rebekah was influenced in her affection by anything but natural motives, though the fact that Jacob was to be the heir must have been much on her mind, and may have produced the partiality which maternal pride sometimes begets. But before we condemn Isaac, or think the historian has not given a full account of his love for Esau, let us ask what we have noticed about the growth and decay of our own affections. We are ashamed of Isaac; but have we not also been sometimes ashamed of ourselves on seeing that our affections are powerfully influenced by the gratification of tastes almost or quite as low as this of Isaacs? He who cunningly panders to our taste for applause, he who purveys for us some sweet morsel of scandal, he who flatters or amuses us, straightway takes a place in our affections which we do not accord to men of much finer parts, but who do not so minister to our sordid appetites.
The character of Jacob is easily understood. It has frequently been remarked of him that he is thoroughly a Jew, that in him you find the good and bad features of the Jewish character very prominent and conspicuous. He has that mingling of craft and endurance which has enabled his descendants to use for their own ends those who have wronged and persecuted them. The Jew has, with some justice and some injustice, been credited with an obstinate and unscrupulous resolution to forward his own interests, and there can be no question that in this respect Jacob is the typical Jew-ruthlessly taking advantage of his brother, watching and waiting till he was sure of his victim; deceiving his blind father, and robbing him of what he had intended for his favourite son; outwitting the grasping Laban, and making at least his own out of all attempts to rob him; unable to meet his brother without stratagem; not forgetting prudence even when the honour of his family is stained; and not thrown off his guard even by his true and deep affection for Joseph. Yet, while one recoils from this craftiness and management, one cannot but admire the quiet force of character, the indomitable tenacity, and, above all, the capacity for warm affection and lasting attachments, that he showed throughout.
But the quality which chiefly distinguished Jacob from his hunting and marauding brother was his desire for the friendship of God and sensibility to spiritual influences. It may have been Jacobs consciousness of his own meanness that led him to crave connection with some Being or with some prospect that might ennoble his nature and lift him above his innate disposition. It is an old, old truth that not many noble are called; and, seeing quite as plainly as others see their feebleness and meanness, the ignoble conceive a self-loathing which is sometimes the beginning of an unquenchable thirst for the high and holy God. The consciousness of your bad, poor nature may revive within you day by day, as the remembrance of physical weakness returns to the invalid with every mornings light; but to what else can God so effectively appeal when he offers you present fellowship with Himself and eventual conformity to His own nature?
It has been pointed out that the weakness in Esaus character which makes him so striking a contrast to his brother is his inconstancy.
“That one error Fills him with faults; makes him run through all the sins.”
Constancy, persistence, dogged tenacity is certainly the striking feature of Jacobs character. He could wait and bide his time; he could retain one purpose year after year till it was accomplished. The very motto of his life was, “I will not let Thee go except Thou bless me.” He watched for Esaus weak moment, and took advantage of it. He served fourteen years for the woman he loved, and no hardship quenched his love. Nay, when a whole lifetime intervened, and he lay dying in Egypt, his constant heart still turned to Rachel, as if he had parted with her but yesterday. In contrast with this tenacious, constant character stands Esau, led by impulse, betrayed by appetite, everything by turns and nothing long. To-day despising his birthright, to-morrow breaking his heart for its loss; to-day vowing he will murder his brother, tomorrow falling on his neck and kissing him; a man you cannot reckon upon, and of too shallow a nature for anything to root itself deeply in.
The event in which the contrasted characters of the twin brothers were most decisively shown, so decisively shown that their destinies were fixed by it, was an incident which, in its external circumstances, was of the most ordinary and trivial kind. Esau came in hungry from hunting: from dawn to dusk he had been taxing his strength to the utmost, too eagerly absorbed to notice either his distance from home or his hunger; it is only when he begins to return depressed by the ill-luck of the day, and with nothing now to stimulate him, that he feels faint; and when at last he reaches his fathers tents, and the savoury smell of Jacobs lentiles greets him, his ravenous appetite becomes an intolerable craving, and he begs Jacob to give him some of his food. Had Jacob done so with brotherly feeling there would have been nothing to record. But Jacob had long been watching for an opportunity to win his brothers birthright, and though no one could have supposed that an heir to even a little property would sell it in order to get a meal five minutes sooner than he could otherwise get it, Jacob had taken his brothers measure to a nicety, and was confident that present appetite would in Esau completely extinguish every other thought.
It is perhaps worth noticing that the birthright in Ishmaels line, the guardianship of the temple at Mecca, passed from one branch of the family to another in a precisely similar way. We read that when the guardianship of the temple and the governorship of the town “fell into the hands of Abu Gabshan, a weak and silly man, Cosa, one of Mohammeds ancestors, circumvented him while in a drunken humour, and bought of him the keys of the temple, and with them the presidency of it, . for a bottle of wine. But Abu Gabshan being gotten out of his drunken fit, sufficiently repented of his foolish bargain; from whence grew these proverbs among the Arabs: More vexed with late repentance than Abu Gabshan; and, More silly than Abu Gabshan-which are usually said of those who part with a thing of great moment for a small matter.”
Which brother presents the more repulsive spectacle of the two in this selling of the birthright it is hard to say. Who does not feel contempt for the great, strong man, declaring he will die if he is required to wait five minutes till his own supper is prepared; forgetting, in the craving of his appetite, every consideration of a worthy kind; oblivious of everything but his hunger and his food; crying, like a great baby, Feed me with that red!
So it is always with the man who has fallen under the power of sensual appetite. He is always going to die if it is not immediately gratified. He must have his appetite satisfied. No consideration of consequences can be listened to or thought of; the man is helpless in the hands of his appetite-it rules and drives him on, and he is utterly without self-control; nothing but physical compulsion can restrain him.
But the treacherous and self-seeking craft of the other brother is as repulsive; the coldblooded, calculating spirit that can hold every appetite in check, that can cleave to one purpose for a life-time, and, without scruple, take advantage of a twin-brothers weakness. Jacob knows his brother thoroughly, and all his knowledge he uses to betray him. He knows he will speedily repent of his bargain, so he makes him swear he will abide by it. It is a relentless purpose he carries out-he deliberately and unhesitatingly sacrifices his brother to himself.
Still, in two respects, Jacob is the superior man. He can appreciate the birthright in his fathers family, and he has constancy. Esau might be a pleasant companion, far brighter and more vivacious than Jacob on a days hunting; free and open-handed, and not implacable; and yet such people are not satisfactory friends. Often the most attractive people have similar inconstancy; they have a superficial vivacity, and brilliance, and charm, and good-nature, which invite a friendship they do not deserve.
Parents frequently make the mistake of Isaac, and think more highly of the gay, sparkling, but shallow child, than of the child who cannot be always smiling, but broods over what he conceives to be his wrongs. Sulkiness is itself not a pleasing feature in a childs character, but it may only be the childish expression of constancy, and of a depth of character which is slow to let go any impression made upon it. On the other hand, frankness and a quick throwing aside of passion and resentment are pleasing features in a child, but often these are only the expressions of a fickle character, rapidly changing from sun to shower like an April day, and not to be trusted for retaining affection or good impressions any longer than it retains resentment.
But Esaus despising of his birthright is that which stamps the man and makes him interesting to each generation. No one can read the simple account of his reckless act without feeling how justly we are called upon to “look diligently lest there be among us any profane person as Esau, who, for one morsel of meat, sold his birthright.” Had the birthright been something to eat, Esau would not have sold it. What an exhibition of human nature! What an exposure of our childish folly and the infatuation of appetite! For Esau has company in his fall. We are all stricken by his shame. We are conscious that if God had made provision for the flesh we should have listened to Him more readily. “But what will this birthright profit us?” We do not see the good it does: were it something to keep us from disease, to give us long unsated days of pleasure, to bring us the fruits of labour without the weariness of it, to make money for us, where is the man who would not value it-where is the man who would lightly give it up? But because it is only the favour of God that is offered, His endless love, His holiness made ours, this we will imperil or resign for every idle desire, for every lust that bids us serve it a little longer. Born the sons of God, made in His image, introduced to a birthright angels might covet, we yet prefer to rank with the beasts of the field, and let our souls starve if only our bodies be well tended and cared for.
There is in Esaus conduct and after-experience so much to stir serious thought, that one always feels reluctant to pass from it, and as if much more ought to be made of it. It reflects so many features of our own conduct, and so clearly shows us what we are from day to day liable to, that we would wish to take it with us through life as a perpetual admonition. Who does not know of those moments of weakness, when we are fagged with work, and with our physical energy our moral tone has become relaxed? Who does not know how, in hours of reaction from keen and exciting engagements, sensual appetite asserts itself, and with what petulance we inwardly cry, We shall die if we do not get this or that paltry gratification? We are, for the most part, inconstant as Esau, full of good resolves to-day, and to-morrow throwing them to the winds-to-day proud of the arduousness of our calling, and girding ourselves to self-control and self-denial, tomorrow sinking back to softness and self-indulgence. Not once as Esau, but again and again we barter peace of conscience and fellowship with God and the hope of holiness, for what is, in simple fact, no more than a bowl of pottage. Even after recognising our weakness and the lowness of our. tastes, and after repenting with self-loathing and misery, some slight pleasure is enough to upset our steadfast mind. and make us as plastic as clay in the hand of circumstances. It is with positive dismay one considers the weakness and blindness of our hours of appetite and passion: how one goes then like an ox to the slaughter, all unconscious of the pitfalls that betray and destroy men, and how at any moment we ourselves may truly sell our birthright.