TRV
Translation
King James Version
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.
Complete Jewish Bible
But to the sons of the concubines he made grants while he was still living and sent them off to the east, to the land of Kedem, away from Yitz'chak his son.
Berean Standard Bible
But while he was still alive, Abraham gave gifts to the sons of his concubines and sent them away from his son Isaac to the land of the east.
American Standard Version
But unto the sons of the concubines, that Abraham had, Abraham gave gifts; and he sent them away from Isaac his son, while he yet lived, eastward, unto the east country.
World English Bible Messianic
but to the sons of Abraham’s concubines, Abraham gave gifts. He sent them away from Isaac his son, while he yet lived, eastward, to the east country.
Geneva Bible (1599)
But vnto the sonnes of the concubines, which Abraham had, Abraham gaue giftes, and sent them away from Izhak his sonne (while he yet liued) Eastward to the East countrey.
Young's Literal Translation
and to the sons of the concubines whom Abraham hath, Abraham hath given gifts, and sendeth them away from Isaac his son (in his being yet alive) eastward, unto the east country.
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In the KJVVerse 665 of 31,102
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Commentary on Genesis 25 verses 1–10
1 ¶ Then again Abraham took a wife, and her name was Keturah.
2 And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.
3 And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.
4 And the sons of Midian; Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah.
5 And Abraham gave all that he had unto Isaac.
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.
7 And these are the days of the years of Abraham's life which he lived, an hundred threescore and fifteen years.
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.
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;
10 The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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Augustine of HippoAD 430
On Patience 28
If then we are the sons of the free Jerusalem, let us realize that some gifts belong to those who are disinherited; others, to the heirs. For they are heirs to whom it is said, “You have not received a spirit of bondage so as to be again in fear, but you have received a spirit of adoption as sons, by virtue of which we cry: ‘Abba! Father!’ ”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Genesis 25:6 details Abraham's final, decisive actions regarding his non-covenantal offspring. To safeguard Isaac's unique inheritance and the integrity of the divine covenant, Abraham generously provided gifts to the sons born to his concubines and strategically sent them away from Isaac, eastward, to a distant land, all while he was still alive. This prudent foresight ensured the clear lineage of the promised seed and prevented future familial disputes over the spiritual and territorial legacy God had designated exclusively for Isaac.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Contrast by juxtaposing the treatment of the concubines' sons with Isaac's unique position, underscoring the exclusive nature of the covenant. Symbolism is evident in the direction "eastward," which not only denotes a physical separation but also symbolizes a theological distinction from the covenant land and people. This act of sending away also serves as Foreshadowing, prefiguring the later separation of Israel as a distinct nation from surrounding peoples, preserving their unique identity as God's chosen. Abraham's actions demonstrate Prudence and Foresight, acting as a model of wise stewardship in aligning human affairs with divine purpose.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 25:6 profoundly illustrates the principle of divine election and the sovereign nature of God's covenant. It clarifies that God's promises are not based on universal biological descent but on His specific, unmerited choice, as seen in Isaac's unique status as the "son of promise." Abraham's actions, while culturally appropriate, are ultimately driven by his understanding of God's distinct plan for Isaac, ensuring the purity and integrity of the lineage through which the Messiah would ultimately come. This passage highlights the importance of discerning and protecting God's specific will and distinguishing between what is merely good and what is central to His redemptive purpose. It underscores that spiritual inheritance is not a birthright for all but a gift bestowed according to God's sovereign design.
REFLECTION AND APPLICATION
Genesis 25:6 offers profound lessons for believers today concerning spiritual stewardship, intentionality, and prioritizing God's unique calling. Abraham's meticulous care in distinguishing Isaac's inheritance reminds us of the critical need to safeguard our spiritual heritage and to clearly pass on the unadulterated truth of the Gospel to future generations. Just as Abraham proactively prevented future disputes by establishing clear boundaries, we are called to be intentional in our discipleship and in teaching sound doctrine, ensuring that the "inheritance" of faith is not diluted or confused by worldly influences or competing priorities. This verse challenges us to consider what we are "sending away" from our lives—distractions, compromises, or lesser pursuits—to ensure that our focus remains on the "son of promise," Jesus Christ, and the eternal inheritance we have in Him. It encourages us to live with foresight, making decisions that honor God's sovereign plan and protect the spiritual legacy entrusted to us, reflecting a deep commitment to the purity and clarity of our faith.
Questions for Reflection
FAQ
What was the significance of Abraham sending his other sons "eastward"?
Answer: Sending his other sons "eastward, unto the east country" was a highly significant and deliberate act of geographical and cultural separation. This strategic relocation ensured that these descendants would establish their own distinct tribal groups and territories outside the land of Canaan, which was specifically promised by God to Isaac and his descendants. This action prevented any future disputes over the land and the primary inheritance, thereby maintaining the distinct identity and purity of the covenant line. It underscored that the divine promises were exclusive to Isaac and his progeny, setting them apart from other nations.
Why was it crucial for Isaac to be the sole heir of Abraham's spiritual inheritance?
Answer: It was absolutely crucial for Isaac to be the sole heir of Abraham's spiritual inheritance because he was the "son of promise," miraculously born to Abraham and Sarah in their old age, as God had specifically foretold and confirmed (Genesis 21:1-3). God's everlasting covenant, which included the promise of a great nation, the land of Canaan, and the ultimate blessing to all families of the earth through Abraham's "seed," was explicitly designated to pass through Isaac (Genesis 17:19-21). By making Isaac the sole heir, Abraham ensured the integrity and clarity of this divine covenant, preventing any dilution or confusion of the lineage through which the Messiah would ultimately come, thus preserving the precise channel of God's redemptive plan.
CHRIST-CENTERED FULFILLMENT
Genesis 25:6, with its emphasis on the exclusive inheritance of Isaac, powerfully foreshadows the spiritual inheritance found solely in Christ. Just as Abraham meticulously separated the "children of the flesh" from the "child of promise," so too does the New Testament distinguish between those who are merely physical descendants of Abraham and those who are true children of Abraham by faith in Christ, irrespective of their ethnic origin (Romans 9:6-8 and Galatians 3:7-9). Isaac, as the uniquely chosen heir, serves as a profound type of Christ, the ultimate "Seed" through whom all the promises of God find their definitive "Yes" and "Amen" (2 Corinthians 1:20). The true and eternal inheritance is not a physical land or a material possession, but the immeasurable spiritual blessings of salvation, eternal life, and co-heirship with Christ, which are graciously granted to all who are united "in Christ" by faith (Ephesians 1:3-14 and Colossians 1:12). This passage ultimately points to the exclusivity of salvation through Christ alone, the one true Son and Heir of God's eternal covenant.