The first part of the chapter, comprehended in these verses, gives us the closing scenes of Abraham's eventful and instructive history. The Jewish tradition which identifies Keturah with Hagar is not only without proof but set aside by verse 6, which speaks of “the sons of the concubines which Abraham had;” and as Hagar was one, so Keturah was the other, not (as I think) to imply that she filled this relation during any part of Sarah's life, but rather to affirm her inferiority of place. Keturah is expressly called Abraham's “concubine” in 1 Chron. 1:3232Now the sons of Keturah, Abraham's concubine: she bare Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And the sons of Jokshan; Sheba, and Dedan. (1 Chronicles 1:32); as Hagar, on the other hand, is styled his “wife” in Gen. 16:33And Sarai Abram's wife took Hagar her maid the Egyptian, after Abram had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife. (Genesis 16:3). Nor need we revert to the Gentile difficulty, that sons were begotten of Abraham after Sarah's death, which has induced not a few of old as now to believe that Abraham took Keturah during Sarah's lifetime, and that the whole paragraph, if not chapter, is placed out of its chronological sequence in order not to break the main narrative. Proof of this is wanting, as the whole paragraph flows naturally, after Rebekah's marriage with Isaac, up to the several portions of the sons, as distinguished from the heir, and the death of the patriarch which was severed from Sarah's by at least thirty-seven years.
“Then again Abraham took a wife, and her name was Keturah. And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim. And the sons of Midian; Ephah, and Epher, and Hanoch, and Abidah, and Eldaah. All these were the children of Keturah. And Abraham gave all that he had unto Isaac. 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.” (Vers. 16.)
Here then we see, after the call of the bride, the blessing of nations associated with Abraham. It is a very distinct thing from that which faith receives now; for they which are of faith, the same are the children [sons of Abraham. It is now a blessing open to all or any of the nations; and they are blessed with faithful Abraham. Through the cross the blessing comes to the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith; and as Christ is dead and risen, and thus the accomplisher as well as object and crown of the promises, so there is no Jew nor Greek. Fleshly distinctions disappear. All are one in Christ Jesus. In that which is typified by the concubines' sons to Abraham we see the strongest possible contrast with Isaac. Midian may be there, and Jokshan, with the rest; perhaps Sheba and Dedan, Ephah, the sons' sons. All these were Keturah's children.
Still it is written that “Abraham gave all that he had to Isaac.” The risen son is the heir of all things; and if we are of Christ, then are we Abraham's seed, heirs according to promise. But unto the sons of the concubines which Abraham, had, Abraham gave gifts, and sent them away. They receive gifts, not the inheritance of the promises; and they are sent away, instead of abiding in the house forever, as does the son.
So it will be in the age to come on earth, when, the church being completed, the marriage of the Lamb is come, and His wife has made herself ready. Blessing will flow, and the land of the morning will be no longer “the immovable east.” I do not speak of Israel, the head of the nations under Christ's reign here below; still less of the glorified saints on high; nor do I mean only those that may then be born of God in every nation or people or tribe under the sun. But all the Gentiles are to rejoice with His people—a principle more deeply true, doubtless, in the present election for heaven from among Jews and Gentiles, but to be far more openly and widely seen in that bright day; and this, too, even in that quarter of the globe where dark superstitions of Christendom grow up rank, and side by side, with the Mahometan imposture and heathenism of every type.
"And these are the days of the years of Abraham's life which he lived, an hundred threescore and fifteen years. 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. 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; the field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife.” (Vers. 710.)
Thus peacefully passed away the man who, of all in Old Testament story, most strikingly combines the title of “friend of God” with “stranger and sojourner on the earth.” Not that others—his son, grandson, and other descendants—did not carry on the blessed line of pilgrims who also walked with God. As a whole, however, what saint of old equaled him in these respects? Still less could any be said to surpass “the father of all them that believe."
Let us not at the same time forget that we have to do, not so much with the promises as he had, but with accomplishment in Christ (Rom. 4); and that, whatever promises of God there be, in Christ is the yea, and in Christ the amen, for glory to God by us. We are more than Abraham's seed, being blessed with every spiritual blessing in the heavenly places in Christ. (Eph. 1:88Wherein he hath abounded toward us in all wisdom and prudence; (Ephesians 1:8).) Sovereign grace alone accounts for a purpose so rich and above the thoughts of men or even the ancient oracles of God. Do we believe it for our own souls and for all that are Christ's? Do we walk and worship accordingly as we wait for Him from heaven?