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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 25:1–10. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
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.
[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.
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.
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.
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.
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Summary
Genesis 25:1 records Abraham's marriage to Keturah after the death of Sarah and the securing of the covenant line through Isaac, underscoring Abraham's enduring vitality and God's continued blessing in his advanced age. This union led to the birth of additional sons, further expanding Abraham's numerous descendants and contributing to the multifaceted fulfillment of the divine promise to make him the father of many nations, even as the specific covenant promises remained exclusively with Isaac.
Context
Literary Context
This verse appears immediately following the detailed account of Isaac's marriage to Rebekah and the preceding narrative of Sarah's death and burial. The placement of this marriage after the primary covenant heir, Isaac, has been secured and married, is significant. It suggests that Abraham's continued procreative activity is a testament to God's ongoing blessing, rather than an attempt to produce the covenant heir (which was already accomplished through Isaac). The subsequent verses in Genesis 25 detail the children born to Abraham through Keturah, their dispersion, and eventually Abraham's death, providing a comprehensive overview of his final years and the expansion of his family.
Historical & Cultural Context
In the ancient Near East, the continuation of a family line was paramount, especially for a patriarch like Abraham, who had received divine promises of numerous descendants. While polygamy was practiced, the primary heir was typically established through the first wife, or a designated son, as was the case with Isaac. Abraham's marriage to Keturah, likely in his extreme old age (he lives to 175, and this is near the end), highlights his remarkable virility, often interpreted as a continued divine enablement, echoing the miraculous birth of Isaac. The act of taking a wife, even in old age, was a legitimate means of expanding one's household and influence, particularly when a man had the resources to support multiple families.
Key Themes
Genesis 25:1 contributes to several overarching themes in the book of Genesis. Foremost is the theme of God's faithfulness to His promises, particularly the promise to make Abraham the “father of many nations”. Even though the specific covenant line passes through Isaac, the broader promise of numerous descendants is further realized through Keturah's children. It also highlights divine blessing and enablement, as Abraham's continued fruitfulness defies natural aging processes, echoing the miraculous circumstances surrounding Isaac's birth as described in Genesis 21:1-7. Furthermore, it reinforces the importance of lineage and family in God's unfolding redemptive plan, setting the stage for the diverse nations that would interact with Israel in later biblical history.
Exposition and Analysis
Key Word Analysis
Derived from H3254, this root means "to add or augment," often used adverbially to signify continuation or repetition. In this context, "again" emphasizes that Abraham's action of taking a wife is a subsequent event, occurring after previous significant life events (Sarah's death, Isaac's marriage). It implies a renewed or continued activity, not a first-time occurrence, highlighting Abraham's enduring capacity for family life.
This primitive root signifies "to take" in a wide variety of applications, including to accept, acquire, or receive. Here, it denotes the legitimate act of marriage, indicating that Keturah was formally taken as a wife, not merely a concubine, although her sons' inheritance was distinct from Isaac's. This verb underscores the intentionality and formality of the union.
This feminine passive participle means "perfumed." The name itself suggests a pleasant or fragrant association, though the text provides no explicit narrative details about her character or background beyond her becoming Abraham's wife and bearing his children. Her name might subtly allude to her being a welcome addition to Abraham's household in his later years.
Verse Breakdown
"¶ Then again Abraham took a wife"
This opening clause signals a new development in Abraham's life, occurring after the pivotal events of Sarah's death and Isaac's marriage. The word "again" (yâçaph) emphasizes a continuation of Abraham's life and activity, rather than a cessation after the covenant heir was secured. It highlights his continued vitality and God's ongoing blessing upon him, enabling him to enter into another legitimate marriage.
"and her name [was] Keturah"
This part of the verse simply identifies Abraham's new wife. The directness of the statement focuses on the fact of the marriage and the identity of the woman, setting the stage for the subsequent verses that detail the children born from this union. The name "Keturah" itself, meaning "perfumed," offers a subtle, positive association, though the text provides no further elaboration on her personal story or background.
Literary Devices
The verse primarily employs Narrative Progression, serving as a concise statement that advances the storyline of Abraham's life, moving from the establishment of the covenant line through Isaac to the expansion of Abraham's broader progeny. The use of "Then again" functions as a Transitional Marker, indicating a sequential event and emphasizing the continuation of Abraham's life and God's work through him. While subtle, the very act of Abraham taking a new wife in his advanced age can be seen as Symbolism of God's enduring blessing and miraculous enablement, defying natural limitations and reinforcing the theme of divine faithfulness to the promise of numerous descendants.
Theological and Thematic Connections
Genesis 25:1, while brief, is rich in theological implications. It powerfully illustrates God's sustained faithfulness to His promises, particularly the promise of a vast progeny for Abraham. Even after the miraculous birth of Isaac and the securing of the covenant line, God continues to bless Abraham with fruitfulness, demonstrating that His plans are expansive and multifaceted, often exceeding human expectations. This verse also subtly highlights the concept of divine sovereignty, where God orchestrates events in the lives of His servants throughout their entire lifespan, ensuring the fulfillment of His overarching redemptive purposes. It reminds us that God's work in a person's life does not cease at a certain age or after a major milestone, but continues as long as He wills.
Reflection and Application
Genesis 25:1 offers a profound and encouraging message for believers today: God's purposes for an individual are not limited by age, past achievements, or perceived "retirement" stages of life. Abraham, even in his extreme old age, remained active and productive, fathering more children who would contribute to the vast tapestry of nations. This serves as a powerful testament to God's capacity to bless, use, and enable individuals throughout their entire lifespan, defying human limitations and expectations. It encourages us to remain open to God's continued work in our lives, recognizing that the fulfillment of His promises can unfold in unexpected and multifaceted ways, often beyond our initial understanding of productivity or significance. We are called to live with a posture of availability to God, trusting that His faithfulness extends to every season of our lives, and that our contributions, however seemingly small or late in life, can still play a vital role in His grand redemptive narrative.
Questions for Reflection
FAQ
Why did Abraham take another wife, Keturah, in his old age?
The biblical text does not explicitly state Abraham's personal motivation, but his taking Keturah as a wife, following the death of Sarah and the marriage of Isaac, demonstrates his continued vitality and commitment to family and lineage. The primary theological reason is to further fulfill God's promise to make Abraham the “father of many nations”. Keturah bore him six more sons (Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah), who became progenitors of various Arabian tribes, thus expanding Abraham's descendants beyond the covenant line of Isaac and the line of Ishmael. This action underscores God's continued blessing upon Abraham's life, even in his advanced years.
Are Keturah's descendants part of the covenant promise given to Abraham?
While Keturah's descendants contribute to the numerical fulfillment of God's promise to make Abraham the “father of many nations”, the specific covenant promises regarding the land of Canaan, the blessing to all nations, and the lineage through which the Messiah would come were exclusively passed down through Isaac. Genesis clearly delineates Isaac as the sole heir of the covenant, as stated in Genesis 21:12. Keturah's sons, like Ishmael, represent a broader, non-covenantal branch of Abraham's vast progeny, blessed by God in a general sense but not heirs to the specific redemptive covenant.
Christ-Centered Fulfillment
While Genesis 25:1 does not directly prophesy Christ, it subtly points to the expansive and inclusive nature of God's redemptive plan, which ultimately culminates in Him. Abraham, as the "father of many nations," prefigures the spiritual lineage of Christ, which extends far beyond a single ethnic group to encompass all who believe, Jew and Gentile alike, through faith in Jesus. Just as Abraham's family expanded beyond the covenant line through Isaac to include other descendants like Keturah's sons, so too does the family of God in Christ transcend physical or ethnic descent, embracing all who are "children of Abraham by faith" (Galatians 3:7). This verse, therefore, contributes to the broader biblical narrative of God's faithfulness in multiplying His people, a promise fully realized in the global church, the spiritual descendants of Abraham through Christ, who are brought near by the blood of Jesus and are "fellow citizens with the saints and members of the household of God" (Ephesians 2:19).