Abraham's posterity by CHAP. XXV. his second wife, Keturah. of affection, independently of all other considerations, | consult the experience and wisdom of the parents; and seldom existed. And it must be allowed that matches the parents should ever pay much respect to the feelformed on the sole principle of conveniency might as ings of the child, nor oppose an alliance which may well be formed by the parents as by any others; be in all other respects suitable, because there may be and in Asiatic countries it was generally so, for a lack of property on one side of the intended match. there the female seldom presumes to have a choice If parents would proceed in this way, God would pour of her own. his blessing on their seed, and his Spirit upon their In all cases of this kind the child should invariably offspring. 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. a Chap. xxiii. 1, 2.- — 1 Chron. i. 32, 33.— Chap. xxxvii. 28; Exod. ii. 15, 16; xviii. 1-4; Num. xxii. 4; Judg. vi., vii., viii. 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 70 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, Rom. iv. 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. Verse 2. Zimran] Stephanus Byzantinus mentions a city in Arabia Felix called Zadram, which some suppose to have been named from this son of Keturah ; but it is more likely, as Calmet observes, that all these sons of Abraham resided in Arabia Deserta; and Pliny, Hist. Nat., lib. vi., c. 28, mentions a people in that country called Zamarenians, who were probably the descendants of this person. Jokshan] Several learned men have been of opinion that this Jokshan was the same as Kachtan, the father of the Arabs. The testimonies in favour of this opinion see in Dr. Hunt's Oration, De Antiquitate, &c., Linguæ Arabicæ, p. 4. Calmet supposes that the Cataneans, who inhabited a part of Arabia Deserta, sprang from this Jokshan. Medan, and Midian] Probably those who peopled that part of Arabia Petræa contiguous to the land of Moab eastward of the Dead Sea. St. Jerome terms the people of this country Madinæans; and Ptolemy mentions a people called Madianites, who dwelt in the same place. Ishbak] From this person Calmet supposes the brook Jabbok, which has its source in the mountains of Gilead, and falls into the sea of Tiberias, took its name. From this man the Sacceans, extremity of Arabia Deserta, Shuah.] Or Shuach. near to Batania, at the Abraham gives portions to his sons. A. M. cir. 2180. B. C. cir. 1824. B. C. cir. 1829 3 And Jokshan begat Sheba, | Abraham had, Abraham gave A. M. cir. 2175. and Dedan. · And the sons of gifts, and sent them away from A. M. cir. 2200. Dedan were Asshurim, and Le- Isaac his son, while he yet lived, eastward, tushim, and Leummim. unto f the east country. B. C. cir. 1804. 6 But unto the sons of the concubines, which died in a good old age, an old man, and full .e d Chap. xxiv. 36. Chap. xxi. 14. towards Syria, are supposed to have sprung. Bildad the Shuhite, one of Job's friends, is supposed to have descended from this son of Abraham. Verse 3. Sheba] From whom sprang the Sabeans, who robbed Job of his cattle. See Bochart and Calmet. Asshurim, and Letushim, and Leummim.] We know not who these were, but as each name is plural they must have been tribes or families, and not individuals. Onkelos interprets these words of persons dwelling in camps, tents, and islands; and Jonathan ben Uzziel calls them merchants, artificers, and heads or chiefs of people. Verse 4. Ephah, and Epher, &c.] Of these we know no more than of the preceding; an abundance of conjectures is already furnished by the commentators. Judg. vi. 3.- - Chap. xv. 15; xlix. 29. they count their lives even by years, but by days, living as if they were the creatures only of A DAY; having no more time than they can with any propriety call their own, and living that day in reference to eternity. Verse 8. Then Abraham gave up the ghost] Highly as I value our translation for general accuracy, fidelity, and elegance, I must beg leave to dissent from this version. The original word ya' yigva, from the root a gava, signifies to pant for breath, to expire, to cease from breathing, or to breathe one's last; and here, and wherever the original word is used, the simple term expired would be the proper expression. In our translation this expression occurs Gen. xxv. 8, 17; xxxv. 29; xlix. 33; Job iii. 11; x. 18; xi. 20; xiii. 19; xiv. 10; Lam. i. 19; in all of which places the original is y gava. It occurs also in our translation, Jer. xv. 9, but there the original is naphe Verse 5. Gave all that he had unto Isaac.] His principal flocks, and especially his right to the land of Canaan, including a confirmation to him and his posterity of whatever was contained in the promises of God. Verse 6. Unto the sons of the concubines] Viz., Hagar and Keturah, Abraham gave gifts. Cattle for breed, seed to sow the land, and implements for hus-guest, (a casual visitant,) also a spirit, is now restricted bandry, may be what is here intended. And sent them away—while he yet lived] Lest after his death they should dispute a settlement in the Land of Promise with Isaac; therefore he very prudently sent them to procure settlements during his lifetime, that they might be under no temptation to dispute the settlement with Isaac in Canaan. From this circumstance arose that law which has prevailed in almost all countries, of giving the estates to the eldest son by a lawful wife; for though concubines, or wives of the second rank, were perfectly legitimate in those ancient times, yet their children did not inherit, except in case of the failure of legal issue, and with the consent of the lawful wife; and it is very properly observed by Calmet, that it was in consequence of the consent of Leah and Rachel that the children of their slaves by Jacob had a common and equal lot with the rest. By a law of Solon all natural children were excluded from the paternal inheritance, but their fathers were permitted to give them any sum not beyond a thousand drachma by way of present. Eastward, unto the east country.] Arabia Deserta, which was eastward of Beer-sheba, where Abraham lived. Verse 7. The days of the years, &c.] There is a beauty in this expression which is not sufficiently regarded. Good men do not live by centuries, though many such have lived several hundred years, nor do cah naphshah, she breathed out her soul; the verb y gava not being used. Now as our English word ghost, from the Anglo-Saxon zart gast, an inmate, inhabitant, among us to the latter meaning, always signifying the immortal spirit or soul of man, the guest of the body; and as giving up the spirit, ghost, or soul, is an act not proper to man, though commending it to God, in our last moments, is both an act of faith and piety; and as giving up the ghost, i. e., dismissing his spirit from his body, is attributed to Jesus Christ, to whom alone it is proper, I therefore object against its use in every other case. Every man since the fall has not only been liable to death, but has deserved it, as all have forfeited their lives because of sin. Jesus Christ, as born immaculate, and having never sinned, had not forfeited his life, and therefore may be considered as naturally and properly immortal. No man, says he, taketh it—my life, from me, but I lay it down of myself; I have power to lay it down, and I have power to take it again: therefore doth the Father love me, because I lay down my life that I might take it again, John x. 17, 18. Hence we rightly translate Matt. xxvii. 50, aḍŋkɛ to πvevμa, he gave up the ghost; i. e., he dismissed his spirit that he might die for the sin of the world. The Evangelist St. John, xix. 30, makes use of an expression to the same import, which we translate in the same way, Taрedwке Tо TVEνua, he delivered up his spirit. We translate Mark xv. 37, and Luke xxiii. 46, he gave up the ghost, but not correctly, because the word in both these places is very different, ežervevoe, he Isaac and Ishmael bury Abraham CHAP. XXV. in the cave of Machpelah. A. M. cir. 2183. of years; and h was gathered him in the cave of Machpelah, in A. M. cir. 2183. to his people. the field of Ephron the son of B. C. cir. 1821. i B. C. cir. 1821. 9 And his sons Isaac and Ishmael buried Zohar the Hittite, which is before Mamre; b Chap. xxxv. 29; xlix. 33. breathed his last, or expired, though in the latter place (Luke xxiii. 46) there is an equivalent expression, O Father, into thy hands παρατιθεμαι το πνεύμα μου, Ι commit my spirit, ie., I place my soul in thy hand; proving that the act was his own, that no man could take his life away from him, that he did not die by the perfidy of his disciple, or the malice of the Jews, but by his own free act. Thus HE LAID DOWN his life for the sheep. Of Ananias and Sapphira, Acts v. 5, 10, and of Herod, Aets xii. 23, our translation says they gave up the ghost; but the word in both places is eseve, which simply means to breathe out, to expire, or die; but in no case, either by the Septuagint in the Old or any of the sacred writers in the New Testament, is άφηκε το πνεύμα οι παρέδωκε το πνεύμα, he dismissed his spirit or delivered up his spirit, spoken of any person but Christ. Abraham, Isaac, Ishmael, Jacob, &c., breathed their last; Ananias, Sapphira, and Herod expired; but none, Jesus Christ excepted, gave up the ghost, dismissed, or delivered up his own spirit, and was consequently free among the dead. Of the patriarchs, &c., the Septuagint uses the word exλEiTwv, failing, or KаTɛTavσe, he ceased or rested. An old man] Viz., one hundred and seventy-five, the youngest of all the patriarchs; and full of years. The word years is not in the text; but as our translators saw that some word was necessary to fill up the text, they added this in Italics. It is probable that the true word is Dyamim, days, as in Gen. xxxv.-29; and this reading is found in several of Kennicott's and De Rossi's MSS., in the Samaritan text, Septuagint, Vulgate, Syriac, Arabic, Persic, and Chaldee. On these authorities it might be safely admitted into the text. Sat. 1. i. Sat. i. ver. 117. From hence how few, like SATED GUESTS, depart From life's FULL BANQUET with a cheerful heart? FRANCIS. The same image is expressed with strong ridicule in his last EPISTLE Lusisti satis, edisti satis, atque bibisti ; The poet Statius uses abire paratum, PLENUM vita, "prepared to depart, being FULL of LIFE," in exactly the same sense : -Dubio quem non in turbine rerum Déprcndet suprema dies; sed abire paratum, Ac PLENUM VITA. Sylv. 1. ii., Villa Surrentina, ver. 128, The man whose mighty soul is not immersed In dubious whirl of secular concerns, His final hour ne'er takes him by surprise, But, FULL of LIFE, he stands PREPARED to DIE. Being full of days, or full of years.-To be satiated with days or life, has been in use among different na- It was the opinion of Aristotle that a man should tions to express the termination of life, and especially depart from life as he should rise from a banquet. life ended without reluctance. It seems to be a meta- Thus Abraham died FULL of days, and satisfied with phor taken from a guest regaled by a plentiful banquet, | life, but in a widely different spirit from that recom and is thus used by the Roman poets. Lucretius, lib. iii., ver. 947, ridiculing those who were unreasonably attached to life, and grievously afflicted at the prospect of death, addresses them in the following manner :— -Quid mortem congemis, ac fles? Nam si grata fuit tibi vita ante acta, priorque, Et non omnia pertusum congesta quasi in vas Commoda perfluxere, atque ingrata interiere: Cur non, ut PLENUS VITÆ CONVIVA, RECEDIS ? Fond mortal, what's the matter, thou dost sigh? Why all these fears because thou once must die? For if the race thou hast already run Was pleasant, if with joy thou saw'st the sun, If all thy pleasures did not pass thy mind As through a sieve, but left some sweets behind, Why dost thou not then, like a THANKFUL GUEST, Rise cheerfully from life's ABUNDANT FEAST? CREECH, | mended by the above writers-HE left life with a hope full of immortality, which they could never boast; for HE saw the day of Christ, and was glad; and his hope was crowned, for here it is expressly said, He was gathered to his fathers; surely not to the bodies of his sleeping ancestors, who were buried in Chaldea and not in Canaan, nor with his fathers in any sense, for he was deposited in the cave where his wIFE alone slept; but he was gathered to the spirits of just men made perfect, and to the Church of the first-born, whose names are written in heaven; Heb. xii. 23. Verse 9. His sons Isaac and Ishmael buried him] Though Ishmael and his mother had been expelled from Abraham's family on the account of Isaac, yet, as he was under the same obligation to a most loving affectionate father as his brother Isaac, if any personal feuds remained, they agreed to bury them on this occasion, that both might dutifully join in doing the last offices to a parent who was an honour to them and to human nature; and, considering the rejection of Ishmael from Rebekah veils herself. GENESIS. She becomes the wife of Isaac. B. C. 1856. A. M. 2148. 65 For she had said unto the 66 And the servant told Isaac A. M. 2148. servant, What man is this that all things that he had done. B. C. 1856. walketh in the field to meet us? And 67 And Isaac brought her into his mother the servant had said, It is my master: | Sarah's tent, and took Rebekah, and she therefore she took a veil, and covered became his wife; and he loved her: and herself. y Chap. xx. 16; 1 Cor. xi. 1, 6, 10. the ground. Verse 65. She took a veil] yn hats tsaaif. This is the first time this word occurs, and it is of doubtful signification; but most agree to render it a veil or a cloak. The former is the most likely, as it was generally used by women in the east as a sign of chastity, modesty, and subjection. Verse 67. Sarah's tent] Sarah being dead, her tent became now appropriated to the use of Rebekah. And took Rebekah, &c.] After what form this was done we are not told; or whether there was any form used on the occasion, more than solemnly receiving her as the person whom God had chosen to be his wife; for it appears from ver. 66 that the servant told him all the especial providential circumstances which had marked his journey. The primitive form of marriage we have already seen, chap. ii. 23, 24, which, it is likely, as far as form was attended to, was that which was commonly used in all the patriarchal times.. Isaac was comforted after his mother's death. Chap. xviii. 6, 9, 10. Chap. xxxviii. 12; 1 Thess. iv. 15. whole economy of providence and grace is ever at work. Abraham's solicitude to get a suitable wife for his son is worthy of the most serious regard. He was well aware that if Isaac formed a matrimonial alliance with the Canaanites it might be ruinous to his piety, and prevent the dissemination of the true religion; therefore he binds his most trusty servant by a solemn oath not to take a wife for his son from the daughters of Canaan, but from his own kindred, among whom the knowledge of the true God was best preserved. Others had different rays of the light of truth, but Abraham's family alone had THE truth; and to the descendants of this family were the promises made. The How careful should parents be to procure alliances for their children with those who fear God, as so much of the peace and comfort of the children, and the happiness of their posterity, depend on this circumstance! But alas! how many sacrifice the comfort and salvation of their offspring at the shrine of Mammon! If they can procure rich husbands and wives for their daughters and sons, then all, in their apprehension, is well. Marriages of this kind may be conIn this chapter we have an affecting and edifying sidered as mere bargain and sale; for there is scarcely display of that providence by which God disposes and ever any reference to God or eternity in them. governs the affairs of the universe, descending to the Divine institution of marriage is left out of sight; and minutest particulars, and managing the great whole by the persons are united, not properly to each other, in directing and influencing all its parts. This particular the love, fear, and according to the ordinance of God, or especial providence we see is not confined to work but they are wedded to so many thousand pounds sterby general laws; it is wise and intelligent, for it is ling, and to so many houses, fields, &c. Thus like the mind, the, will, and energy of God; it steps out of goes to like, metal to metal, earth to earth. Marriages common ways, and takes partícular directions, as end- formed on such principles are mere licensed adulteries. lessly varied human necessities may need, or the Let such contractors hear these awful words of God: establishment and maintenance of godliness in the." Ye adulterers and adulteresses, know ye not that the earth may require. What a history of providential occurrences, coming all in answer to the prayer and faith of a simple, humble individual, does this chapter exhibit! As Abraham's servant has God's glory only in view in the errand on which he is going, he may well expect the Divine direction. See with what simplicity and confidence he prays to God! He even prescribes the way in which the Divine choice and approbation shall be made known; and God honours the purity of his motives and his pious faith, by giving him precisely the answer he wished. How honourable in the sight of God is simplicity of heart! It has nothing to fear, and all good to hope for; whereas a spirit warped by self-interest and worldly views is always uncertain and gitated, as it is ever seeking that from its own counsels, projects, and schemes, which should be sought in God alone. In every place the upright man meets with his God; his heart acknowledges his Maker, and his Maker acknowledges him; for such a one the friendship of the world is enmity with God?" James iv. 4. See on ver. 36. Although under the patriarchal dispensation parents had a kind of absolute authority over their children, and might dispose of them as they pleased in general cases, yet it appears that in matrimonial connections they were under no compulsion. The suitable person was pointed out and recommended; but it does not appear that children were forced, against the whole tide of their affections, to take those persons who were the objects of the parent's choice. Wilt thou go with this man? was, in all likelihood, deemed essential to the completion of the contract; and by the answer, I will go, was the contract fully ratified. Thus the persons were ultimately left to their own choice, though the most prudent and proper means were no doubt used in order to direct and fix it. Whether this was precisely the plan followed in primitive times we cannot absolutely say they were times of great simplicity; and probably connections on the mere principle 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 birthEsau, 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. right, 31. Abraham took Abraham took 2 And she bare him Zimran, A. M. cir. 2155. her name was and. Jokshan, and Medan, and B. C. cir. 1849. Chap. xxiii. 1, 2.- — 1 Chron. i. 32, 33. Chap. xxxvii. 28; Exod. ii. 15, 16; xviii. 1-4; Num. xxii. 4; Judg. vi., vii., viii. 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 70 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, Rom. iv. 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. Verse 2. Zimran] Stephanus Byzantinus mentions a city in Arabia Felix called Zadram, which some suppose to have been named from this son of Keturah; but it is more likely, as Calmet observes, that all these sons of Abraham resided in Arabia Deserta; and Pliny, Hist. Nat., lib. vi., c. 28, mentions a people in that country called Zamarenians, who were probably the descendants of this person. Jokshan] Several learned men have been of opinion that this Jokshan was the same as Kachtan, the father of the Arabs. The testimonies in favour of this opinion see in Dr. Hunt's Oration, De Antiquitate, &c., Linguæ Arabicæ, p. 4. Calmet supposes that the Cataneans, who inhabited a part of Arabia Deserta, sprang from this Jokshan. Medan, and Midian] Probably those who peopled that part of Arabia Petræa contiguous to the land of Moab eastward of the Dead Sea. St. Jerome terms the people of this country Madinaans; and Ptolemy mentions a people called Madianites, who dwelt in the same place. Ishbak] From this person Calmet supposes the brook Jabbok, which has its source in the mountains of Gilead, and falls into the sea of Tiberias, took its name. Shuah.] Or Shuach. From this man the Sacceans, near to Batania, at the extremity of Arabia Deserta, |