ปฐมกาล 25:1 วิจารณ์

The sacred historian, in this chapter, I. Takes his leave of Abraham, with an account, I. Of his children by another wife (Gen 25:1-4). 2. Of his last will and testament (Gen 25:5, Gen 25:6). 3. Of his age, death, and burial (Gen 25:7-10). II. He takes his leave of Ishmael, with a short account, 1. Of his children (Gen 25:12-16). 2. Of his age and death (Gen 25:17, Gen 25:18). III. He enters upon the history of Isaac. 1. His prosperity (Gen 25:11). 2. The conception and birth of his two sons, with the oracle of God concerning them (Gen 25:19-26). 3. Their different characters (Gen 25:27, Gen 25:28). 4. Esau's selling his birthright to Jacob (Gen 25:29-34).

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, Gen 24:36. 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. Hes 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.

INTRODUCTION TO GENESIS 25 This chapter contains an account of Abraham's marriage with another woman, and of the children he had by her and of their posterity Gen 25:1; of Abraham's disposal of his substance; and his sons, Gen 25:5; of the years of his life, his death and burial, Gen 25:7; of the children of Ishmael, and of the years of his life, and of his death, Gen 25:12; and of the sons of Isaac the fruit of prayer, and of the oracle concerning them before they were born, and of their temper and disposition, conduct and behaviour, Gen 25:19.

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, Gen 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.

The holy apostle always offers us opportunities for spiritual understanding and shows the zealous signs by which one may recognize in all things that “the law is spiritual.” Though few, these signs are nevertheless necessary.Paul says, discussing Abraham and Sarah in a certain passage, “not weakened in faith.” Scripture says, “He considered his own body dead, since he was almost a hundred years old, and Sarah’s womb dead.” This man, therefore, whom Paul says to have been dead in his body at the age of 100 and to have begotten Isaac more by the power of his faith than by the fertility of his body, Scripture now relates has taken a wife named Keturah and has begotten more sons from her when he seems to have been about 137 years old. For Sarah his wife is recorded to have been ten years younger than he. Since Sarah died in her 127th year, it shows that Abraham was more than 137 years old when he took Keturah as his wife. What then? Are we to suppose that inducements of the flesh have flourished in so great a partriarch at that time? And shall he who is said to have been dead long ago in his natural impulses now be supposed to have been revived for passion? Or, as we have already often said, do the marriages of the patriarchs indicate something mystical and sacred, as also he suggests who said of wisdom: “I decided to take her as my wife”? Perhaps, therefore, already at that time Abraham also thought something like this. And, although he was wise, for this very reason never-theless he knew that there is no end of wisdom, nor does old age impose a limit on learning. For when can that man who has been accustomed to share a marriage in that manner in which we indicated above, that is, who is accustomed to have virtue in marriage, cease from such a union? For indeed the death of Sarah is to be understood as the consummation of virtue. But a man of consummate and perfect virtue ought always to be engaged in some learning. The divine language calls this learning his wife.

[One] who wishes to show himself to be a child of Abraham by doing the works of Abraham in accordance with the Savior’s explanation need not literally have sexual intercourse with a handmaid or take another wife in old age after the death of his wife. We also learn from this quite clearly that we must interpret the whole story of Abraham allegorically and make each thing he did spiritual, beginning with the command, “Go forth from your land, your kindred, and your father’s house, into the land that I will show you.” This statement is made not only to Abraham but also to everyone who will be his child.

Indeed, Keturah, whom Abraham, now an old man, obtains in marriage means thymiama, which is incense or a pleasing fragrance. He also in fact was saying, just as Paul said, “We are the pleasing fragrance of Christ.” But let us see how someone becomes “Christ’s pleasing fragrance.” Sin is a foul affair. In fact, sinners are compared with pigs that wallow in sins as in foul dung. And David, as a repentant sinner, says, “My sores have putrified and are abscessed.”12If there is therefore any one of you in whom there is now no odor of sin but an odor of justice, the sweetness of mercy, if anyone, by praying “without ceasing” always offers incense to the Lord and says, “Let my prayer be directed as incense in your sight, the lifting up of my hands as the evening sacrifice,” this man has married Keturah. In this way, therefore, I think the marriages of the elders are interpreted more fittingly; in this way the unions entered by the patriarchs in their now final and weakened age are understood nobly; in this way I hold the necessary begetting of children should be reckoned. For young men are not so well fitted as old men for such marriages and for offspring of this kind. For to the extent that someone is feeble in the flesh, to such an extent will he be stronger in virtue of the soul and more fit for the embraces of wisdom.

In this way also you can, if you wish, be a husband of marriages of this kind. For example, if you freely practice hospitality, you will appear to have taken her as your wife. If you shall add to this care of the poor, you will appear to have obtained a second wife. But if you should also join patience to yourself and gentleness and the other virtues, you will appear to have taken as many wives as the virtues you enjoy.Thus it is, therefore, that Scripture recounts that some of the patriarchs had many wives at the same time, that others took other wives when previous wives had died. The purpose of this is to indicate figuratively that some can exercise many virtues at the same time; others cannot begin those that follow before they have brought the former virtues to perfection. Accordingly Solomon is reported to have had many wives at the same time, to whom the Lord had said, “There was no wise man like you before you and there will not be after you.” Because therefore the Lord had given him an abundance of prudence, “like the sand of the sea,” that he might judge his people “in wisdom,” for this reason he could exercise many virtues at the same time.

However, beyond this which we are taught from the law of God, if we also are in touch with some of these instructions that appear to be on the outside in the world—for example, as the knowledge of literature or the theory of grammar, as geometry or mathematics or even the discipline of dialectic—and we bring over to our purposes all these things which have been sought from without and we approve them in the declaration of our law, then we will appear to have taken in marriage either foreign wives or even “concubines.” And if, from marriages of this kind, by disputing, by discussing, by refuting those who contradict, we shall be able to convert some to the faith, and if, overcoming them with their own reasonings and skills, we shall persuade them to receive the true philosophy of Christ and the true piety of God, then we shall appear to have begotten sons from dialectic or rhetoric as if from some foreign wife or concubine.

Because no law concerning virginity or chastity had been set down, lest desire ever make a stain in the mind of that just man.… Abraham took for himself a concubine after the death of Sarah, so that through the uprightness of his many sons who were to be scattered throughout the entire earth, knowledge and worship of the one God would be spread. Abraham then had sons from Keturah, and he sent them eastward with gifts. Abraham died 175 years old and was buried next to Sarah, his wife.

(Chapter 25, Verse 1) And Abraham added and took another wife, and her name was Keturah. And she bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. And Jokshan begot Sheba and Dedan. And the sons of Dedan were Asshurim, Letushim, and Leummim. And the sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the sons of Keturah. And Abraham gave everything that he had to Isaac. But to the sons of the concubines whom Abraham had, Abraham gave gifts, and he sent them away from Isaac his son, while he was still alive, to the east, to the land of the east. Cetura is interpreted in the Hebrew language as 'joined' or 'bound'. For this reason, the Hebrews suspect that, with a changed name, she is the same as Hagar, who, after the death of Sara, went from being a concubine to a wife. And it seems that the advanced age of Abraham is now being excused, so that he is not accused of indulging in new marriages after the death of his old wife. Leaving aside what is uncertain, we say this: the sons of Abraham born from Cetura, according to Hebrew historians, occupied Troglodytis and Arabia, which is now called Idumea, up to the borders of the Red Sea. But it is said that one of the descendants of Abraham, who was called Apher, led an army against Libya, and there, after defeating the enemies, settled. And his descendants from the name of their ancestor were called Africa. This fact is testified by Alexander, who is called Polyhistor, and Cleodemus, nicknamed Malchus, who retell the barbarian history in Greek. And as for what he says, 'And the sons of Dedan were Asshurim, and Letushim, and Leummim': they think that Asshurim refers to merchants, Letushim to those who work with copper and iron, and Leummim to chiefs, meaning leaders of many tribes and peoples. Others claim that they are called Asurim, that they are Syrians, and that the regions of India have been occupied by most of the sons of Abraham from Keturah.

As for those who prefer to read no symbolic meanings into such facts, they still have no ground of complaint against Abraham. For, in the literal sense, there may be meant to be here an argument against those heretics who are opposed to second marriages, since the example of the very father of many nations proves that there is no sin in a second marriage that is made after one’s wife is dead.

Abraham marries Keturah, Gen 25:1. Their issue, Gen 25:2-4. Makes Isaac his heir, Gen 25:5; but gives portions to the sons of his concubines, and sends them eastward from Isaac, to find settlements, Gen 25:6. Abraham's age, Gen 25:7, and death, Gen 25:8. Is buried by his sons Isaac and Ishmael in the cave of Machpelah, Gen 25:9, Gen 25:10. God's blessing upon Isaac, Gen 25:11. The generations of Ishmael, Gen 25:12-16. His age, Gen 25:17, and death, Gen 25:18. Of the generations of Isaac, Gen 25:19, who was married in his fortieth year, Gen 25:20. Rebekah his wife being barren, on his prayer to God she conceives, Gen 25:21. She inquires of the Lord concerning her state, Gen 25:22. The Lord's answer, Gen 25:23. She is delivered of twins, Gen 25:24. Peculiarities in the birth of her sons Esau and Jacob, from which they had their names, Gen 25:25, Gen 25:26. Their different manner of life, Gen 25:27, Gen 25:28. Esau, returning from the field faint, begs pottage from his brother, Gen 25:29, Gen 25:30. Jacob refuses to grant him any but on condition of his selling him his birthright, Gen 25:31. Esau, ready to die, parts with his birthright to save his life, Gen 25:32. Jacob causes him to confirm the sale with an oath, Gen 25:33. He receives bread and pottage of lentils, and departs, Gen 25:34.

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 ויסף vaiyoseph, and he added, etc., 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, etc., 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 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 infrequent 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," etc. 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.

SONS OF ABRAHAM. (Gen 25:1-6) Abraham took a wife--rather, "had taken"; for Keturah is called Abraham's concubine, or secondary wife (Ch1 1:32); and as, from her bearing six sons to him, it is improbable that he married after Sarah's death; and also as he sent them all out to seek their own independence, during his lifetime, it is clear that this marriage is related here out of its chronological order, merely to form a proper winding up of the patriarch's history.

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 Ch1 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 Ch1 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 Ζαββάμ (Ptol. vi. 7, 5), the royal city of the Κιναιδοκολπῖται to the west of Mecca, on the Red Sea; of Jokshan with the Κασσανῖται, 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 Μοδιάνα on the eastern coast of the Elanitic Gulf, and Μαδιάνα, 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.