EXPOSITION
Then again Abraham took a wife,—literally, and Abraham added and took a wife (i.e. a secondary wife, or concubine, pilgash; vide Genesis 25:6 and 1 Chronicles 1:28, 1 Chronicles 1:32); but whether after (Kalisch, Lunge, Murphy) or, before (Calvin, Keil, Alford, Bush) Sarah's death it is impossible to decide—and 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 Genesis 25:6 speaks of concubines.
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 (Rosenmüller, Keil, Knobel)—and Ishbak,—perhaps preserved in Schobeck, in the land of the Edomites (Knobel, Keil)—and Shuah—for which the epithet Shuhite (Job 2:11) may point to Northern Idumaea (Keil, Knobel, Kalisch).
And Jokshan begat Sheba,—probably the Sabeans: Job 1:15; Job 6:19 (Keil)—and Dedan—probably the trading people mentioned in Jeremiah 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 Leummim—the tribe Bann Lam, which extended even to Babylon and Mesopotamia (Keil).
And the sons of Midian; Ephah (vide Isaiah 60:6), and Epher (Bent Ghifar in Hejas), and Hanoch (Hanakye, three days north of Medinah), and Abidah, and Eldaah—the tribes of Abide and Vadaa in the neighborhood of Asir. Keil adds that all these identifications are uncertain. All these were the children of Keturah—six sons, seven grandsons, three great grandsons; in all sixteen descendants.
And Abraham gave all that he had unto Isaac. I.e. constituted him his chief heir, according to previous Divine appointment (Genesis 15:4), and made over to him the bulk of his possessions (Genesis 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 (Genesis 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).
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. Genesis 47:9)—an hundred and threescore and fifteen years—i.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).
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" (Genesis 15:15, q.v.), and to "being gathered to one's fathers" (Judges 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 (Hebrews 11:13-58). And his sons Isaac and Ishmael—Isaac 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 (Genesis 35:29), and differences of contending religionists are often softened at the side of a grave" (Wordsworth)—buried him (vide on Genesis 23:19) in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre (vide on Genesis 23:3-1); the field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife.
And it came to pass after the death of Abraham, that God—Elohim; 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 Genesis 16:14; Genesis 24:62).
HOMILETICS
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 gone—two 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 (Psalms 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 (Proverbs 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 (Genesis 35:29), Jacob (Genesis 49:33), David (Psalms 31:5), Christ (Luke 23:46). "Mark the perfect, and behold the upright" (Psalms 37:37).
3. After death. He was gathered to his people—a 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 (Psalms 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
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.