Genesis 25:1-34

Genesis 25:1-34

Genesis 25:1-34

1. Then again Abraham took a wife, and her name was Keturah.

1. Et addidit Abraham, et accepit uxorem, cujus nomen erat Cetura.

2. And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.

2. Et peperit ei Zimram, et Iocsan, et Medan, et Midian, et Isbah, et Suah

3. And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.

3. Et Iocsan genuit Seba, et Dedan. Filii autem Dedan fuerunt Assurim, et Letusim, et Leummin.

4. And the sons of Midian; Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah.

4. Filii vero Midian, Hephah, et Hepher, et Hanoch, et Abidah, et Eldaah: omnes isti, filii Ceturae.

5. And Abraham gave all that he had unto Isaac.

5. Porro dedit Abraham omnia, quae sua erant, ipsi Ishac.

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.

6. Et filiis concubinarum quas habebat Abraham, dedit Abraham dona; et emisit eos ab Ishac filio suo, quum adhuc viveret, ad Orientem, ad terram Orientalem.

7. And these are the days of the years of Abraham’s life which he lived, an hundred threescore and fifteen years.

7. Porro isti sunt dies annorum vitae Abraham quos vixit, centum anni et septuaginta anni et quinque anni.

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.

8. Et obiit, et mortuus est Abraham in senectute bona, senex et satur: et congregatus est ad populos suos.

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;

9. Et sepelierunt eum Ishac et Ismael filii ejus in spelunca duplici, in agro Ephron filii Sohar Hittaei, quae est ante Mamre,

10. The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife.

10. In agro quem emit Abraham a filiis Heth: ibi sepultus est Abraham et Sarah uxor ejus.

11. And it came to pass after the death of Abraham, that God blessed his son Isaac; and Isaac dwelt by the well Lahairoi.

11. Et fuit, postquam mortuus est Abraham, benedixit Deus Ishac filio ejus; et habitavit Ishac apud Puteum viventis videntis me.

12. Now these are the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s handmaid, bare unto Abraham:

12. Istae autem generationes Ismael filii Abraham, quem peperit Hagar AEgyptia ancilla Sarah ipsi Abraham.

13. And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam,

13. Et haec nomina filiorum Ismael per nomina sua, per generationes suas: primogenitus Ismael, Nebajoth, et Cedar, et Abdeel, et Mibsam,

14. And Mishma, and Dumah, and Massa,

14. Et Mismah, et Dumah, et Masa,

15. Hadar, and Tema, Jetur, Naphish, and Kedemah:

15. Hadar, et Thema, Jetur, Naphis, et Cedmah.

16. These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations.

16. Isti sunt filii Ismael, et ista nomina eorum per villas suas, et per castella sua, duodecim principes per familias suas.

17. And these are the years of the life of Ishmael, an hundred and thirty and seven years: and he gave up the ghost and died; and was gathered unto his people.

17. Et isti sunt anni vitae Ismael, centum anni, et triginta anni, et septem anni: et obiit, et mortuus est, et congregatus est ad populos suos.

18. And they dwelt from Havilah unto Shur, that is before Egypt, as thou goest toward Assyria: and he died in the presence of all his brethren.

18. Et habitaverunt ab Havilah usque ad Sur, quae est ante AEgyptum, dum pergis in Assur: coram omnibus fratribus suis habitavit.

19. And these are the generations of Isaac, Abraham’s son: Abraham begat Isaac:

19. Istae vero sunt generationes Ishac filii Abraham: Abraham genuit Ishac.

20. 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.

20. Et erat Ishac quadragenarius, quando accepit Ribcam filiam Bethuel Aramaei de Padan Aram, sororem Laban Aramaei, sibi in uxorem.

21. And Isaac intreated the LORD for his wife, because she was barren: and the LORD was intreated of him, and Rebekah his wife conceived.

21. Et oravit Ishac Iehovam respectu uxoris suae, quia sterilis erat: et exoratus est ab ipso Iehova, et concepit Ribca uxor ejus.

22. And the children struggled together within her; and she said, If it be so, why am I thus? And she went to enquire of the LORD.

22. Et collidebant se filii in utero ejus, et dixit, Si ita, ut quid ego?

23. And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.

23. Tune dixit Iehova ad eam, Duae gentes sunt in utero tuo, et duo populi a visceribus tuis separabunt se: et populus populo robustior erit, et major serviet minori.

24. And when her days to be delivered were fulfilled, behold, there were twins in her womb.

24. Et impleti sunt dies ejus ut pareret, et ecce gemini erant in utero ejus.

25. And the first came out red, all over like an hairy garment; and they called his name Esau.

25. Egressus est autem prior rufus, totus ipse sicut pallium pilosum: et vocaverunt nomen ejus Esau.

26. And after that came his brother out, and his hand took hold on Esau’s heel; and his name was called Jacob: and Isaac was threescore years old when she bare them.

26. Et postea egressus est frater ejus, et manus ejus tenebat calcaneum Esau, et vocarunt nomen Iahacob. Ishac autem erat sexagenarius, quando peperit eos.

27. And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents.

27. Et creverunt pueri: et fuit Esau vir peritus venationis, vir agricola: sed Iahacob erat vir integer, manens in tabernaculis.

28. And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob.

28. Et dilexit Ishac Esau, quia venatio erat in ore ejus, et Ribca diligebat Iahacob.

29. And Jacob sod pottage: and Esau came from the field, and he was faint:

29. Coxit autem Iahacob coctionem: et venit Esau ex agro, et erat lassus.

30. And Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom.

30. Et dixit Esau ad Iahacob, Fac me comedere nunc de rufo, rufo isto: quia lassus sum: idcirco vocarunt nomen ejus Edom.

31. And Jacob said, Sell me this day thy birthright.

31. Tunc dixit Iahacob, Vende hoc tempore primogenituram tuam mihi.

32. And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me?

32. Et dixit Esau, Ecce ego vado ut moriar, et utquid mihi primogenitura?

33. And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob.

33. Dixit itaque Iahacob, Iura mihi hoc tempore. Et juravit ei: et vendidit primogenituram suam ipsi Iahacob.

34. Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised his birthright.

34. Et Iahacob dedit Esau panem et coctionem lenticularum, et comedit, atque bibit: et surrexit, et abiit, contempsitque Esau primogenituram.

1. Then again Abraham took a wife 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, (Romans 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, 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 1 Chronicles 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. 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, 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. 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.

Note 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.

Note 16. “Frigidus, et ad generandum impotens.”

Note 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

Note 18. “Unde enim novus illi ad muliebrem concubitum vigor.”

Note 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.

6. But unto the sons of the concubines. Moses relates, that when Abraham was about to die, he formed the design of removing all cause of strife among his sons after his death, by constituting Isaac his sole heir, and dismissing the rest with suitable gifts. This dismissal was, indeed, apparently harsh and cruel; but it was agreeable to the appointment and decree of God, in order that the entire possession of the land might remain for the posterity of Isaac. For it was not lawful for Abraham to divide, at his own pleasure, that inheritance which had been granted entire to Isaac. Wherefore, no course was left to him but to provide for the rest of his sons in the manner here described. If any person should now select one of his sons as his heir, to the exclusion of the others, he would do them an injury; and, by applying the torch of injustice, in disinheriting a part of his children, he would light up the flame of pernicious strifes in his family. Wherefore, we must note the special reason by which Abraham was not only induced, but compelled, to deprive his sons of the inheritance, and to remove them to a distance; namely, lest by their intervention, the grant which had been divinely made to Isaac should, of necessity, be disturbed. We have elsewhere said that, among the Hebrews, she who is a partaker of the bed, but not of all the goods, is styled a concubine. The same distinction has been adopted into the customs, and sanctioned by the laws of all nations. So, we shall afterwards see, that Leah and Rachel were principal wives, but that Bilhah and Zilpah were in the second rank; so that their condition remained servile, although they were admitted to the conjugal bed. Since Abraham had made Hagar and Keturah his wives on this condition, it seems that he might lawfully bestow on their sons, only a small portion of his goods; to have transferred, however, from his only heir to them, equal portions of his property, would have been neither just nor right. It is probable that no subsequent strife or contention took place respecting the succession; but by sending the sons of the concubines far away, he provides against the danger of which I have spoken, lest they should occupy a part of the land which God had assigned to the posterity of Isaac alone.

7. And these are the days. Moses now brings us down to the death of Abraham; and the first thing to be noticed concerning his age is the number of years during which he lived as a pilgrim; for he deserves the praise of wonderful and incomparable patience, for having wandered through the space of a hundred years, while God led him about in various directions, contented, both in life and death, with the bare promise of God. Let those be ashamed who find it difficult to bear the disquietude of one, or of a few years, since Abraham, the father of the faithful, was not merely a stranger during a hundred years, but was also often cast forth into exile. Meanwhile, however, Moses expressly shows that the Lord had fulfilled his promise, Thou shalt die in a good old age: for although he fought a hard and severe battle, yet his consolation was neither light nor small; because he knew that, amidst so many sufferings, his life was the object of Divine care. But if this sole looking unto God sustained him through his whole life, amidst the most boisterous waves, amidst many bitter griefs, amidst tormenting cares, and in short an accumulated mass of evils; let us also learn — that we may not become weary in our course — to rely on this support, that the Lord has promised us a happy issue of life, and one truly far more glorious than that of our father Abraham.

8. Then Abraham gave up the ghost They are mistaken who suppose that this expression denotes sudden death, as intimating that he had not been worn out by long disease, but expired without pain. Moses rather means to say that the father of the faithful was not exempt from the common lot of men, in order that our minds may not languish when the outward man is perishing; but that, by meditating on that renovation which is laid up as the object of our hope, we may, with tranquil minds, suffer this frail tabernacle to be dissolved. There is therefore no reason why a feeble, emaciated body, failing eyes, tremulous hands, and the lost use of all our members, should so dishearten us, that we should not hasten, after the example of our father, with joy and alacrity to our death. But although Abraham had this in common with the human race, that he grew old and died; yet Moses, shortly afterwards, puts a difference between him and the promiscuous multitude of men as to manner of dying; namely, that he should die in a good old age, and satisfied with life. Unbelievers, indeed, often seem to participate in the same blessing; yea, David complains that they excelled in this kind of privilege; and a similar complaint occurs in the book of Job, namely, that they fill up their time happily, till in a moment they descend into the grave. But what I said before must be remembered, that the chief part of a good old age consists in a good conscience and in a serene and tranquil mind. Whence it follows, that what God promises to Abraham, can only apply to those who truly cultivate righteousness: for Plato says, with equal truth and wisdom, that a good hope is the nutriment of old age; and therefore old men who have a guilty conscience are miserably tormented, and are inwardly racked as by a perpetual torture. But to this we must add, what Plato knew not, that it is godliness which causes a good old age to attend us even to the grave, because faith is the preserver of a tranquil mind. To the same point belongs what is immediately added, he was full of days, so that he did not desire a prolongation of life. We see how many are in bondage to the desire of life; yea, nearly the whole world languishes between a weariness of the present life and an inexplicable desire for its continuance. That satiety of life, therefore, which shall cause us to be ready to leave it, is a singular favor from God.

Note 20. “Et obiit Abraham.” And Abraham died. The expression “gave up the ghost” is not a literal rendering of the original. — Ed.

Note 21. See Psalm 73:4. “There are no bands in their death; but their strength is firm;” and Job 21:13, “They spend their days in wealth, and in a moment go down to the grave.” — Ed.

And was gathered to his people. I gladly embrace the opinion of those who believe the state of our future life to be pointed out in this form of expression; provided we do not restrict it, as these expositors do, to the faithful only; but understand by it that mankind are associated together in death as well as in life. It may seem absurd to profane men, for David to say, that the reprobate are gathered together like sheep into the grave; but if we examine the expression more closely, this gathering together will have no existence if their souls are annihilated. The mention of Abraham’s burial will presently follow. Now he is said to be gathered to his fathers, which would be inconsistent with fact if human life vanished, and men were reduced to annihilation: wherefore the Scripture, in speaking thus, shows that another state of life remains after death, so that a departure out of the world is not the destruction of the whole man.

Note 22. Rivetus speaks in similar language on this clause. “This is never said concerning beasts when they die; and, therefore, from this form of speech, it is to be observed, that men by death are not reduced to nothing, nor does the whole of man die.... The Scripture, in speaking thus, points out some other state; so that departure out of the world is not the destruction of the whole man.” — Exercitatio cxiii. p. 553.

Note 23. See Psalm 49.

9. And his sons Isaac and Ishmael buried him. Hence it appears, that although Ishmael had long ago been dismissed, he was not utterly alienated from his father, because he performed the office of a son in celebrating the obsequies of his deceased parent. Ishmael, rather than the other sons did this, as being nearer.

12. Now these are the generations of Ishmael. This narration is not superfluous. In the commencement of the chapter, Moses alludes to what was done for the sons of Keturah. Here he speaks designedly more at large, for the purpose of showing that the promise of God, given in the seventeenth chapter (Genesis 17:1-22,) was confirmed by its manifest accomplishment. In the first place, it was no common gift of God that Ishmael should have twelve sons who should possess rank and authority over as many tribes; but inasmuch as the event corresponded with the promise, we must chiefly consider the veracity of God, as well as the singular benevolence and honor which he manifested towards his servant Abraham, when, even in those benefits which were merely adventitious, he dealt so kindly and liberally with him; for that may rightly be regarded as adventitious which was superadded to the spiritual covenant: therefore Moses, after he has enumerated the towns in which the posterity of Ishmael was distributed, buries that whole race in oblivion, that substantial perpetuity may remain only in the Church, according to the declaration in Psalm 102:28, “the sons of sons shall inhabit.” Further, Moses, as with his finger, shows the wonderful counsel of God, because, in assigning a region distinct from the land of Canaan to the sons of Ishmael, he has both provided for them in future, and kept the inheritance vacant for the sons of Isaac.

Note 24. “Filii filiorum habitabunt.” In the English it is, “The children of thy servants shall continue.” — Ed.