Genesis 25:7
And these are the days of the years of Abraham's life which he lived, an hundred three score and fifteen years.
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(7) An hundred threescore and fifteen years.—As Abraham was seventy-five years of age when he left Haran (Genesis 12:4), his sojourn in Canaan lasted just a century, one quarter of which was spent in the long trial of his faith before Isaac was granted to him. As, however, Esau and Jacob were born when Isaac was sixty years of age (Genesis 25:26), they would be fifteen at Abraham’s death, and probably had often seen their grandfather, and received his blessing.

Abraham . . . was gathered to his people.—Upon the belief in a future life implied in these words, see Note on Genesis 15:15, and comp. Hebrews 11:16.

Genesis 25:7. These are the days of Abraham — He lived just a hundred years after he came to Canaan; so long he was a sojourner in a strange land.25:1-10 All the days, even of the best and greatest saints, are not remarkable days; some slide on silently; such were these last days of Abraham. Here is an account of Abraham's children by Keturah, and the disposition which he made of his estate. After the birth of these sons, he set his house in order, with prudence and justice. He did this while he yet lived. It is wisdom for men to do what they find to do while they live, as far as they can. Abraham lived 175 years; just one hundred years after he came to Canaan; so long he was a sojourner in a strange country. Whether our stay in this life be long or short, it matters but little, provided we leave behind us a testimony to the faithfulness and goodness of the Lord, and a good example to our families. We are told that his sons Isaac and Ishmael buried him. It seems that Abraham had himself brought them together while he lived. Let us not close the history of the life of Abraham without blessing God for such a testimony of the triumph of faith.The death of Abraham. His years were a hundred and seventy-five. He survived Sarah thirty-eight years, and Isaac's marriage thirty-five. His grandfather lived a hundred and forty-eight years, his father two hundred and five, his son Isaac a hundred and eighty, and his grandson Jacob a hundred and forty-seven; so that his years were the full average of that period. "Expired" - breathed his last. "In a happy old age," in external and internal blessedness Genesis 15:15. "Old and full" - having attained to the standard length of life in his days, and being satisfied with this life, so that he was ready and willing to depart. "Gathered to his peoples" Genesis 15:15. To be gathered is not to cease to exist, but to continue existing in another sphere. His peoples, the departed families, from whom he is descended, are still in being in another not less real world. This, and the like expression in the passage quoted, give the first fact in the history of the soul after death, as the burial is the first step in that of the body.Ge 25:7-11. Death of Abraham.

7. these are the days of … Abraham—His death is here related, though he lived till Jacob and Esau were fifteen years, just one hundred years after coming to Canaan; "the father of the faithful," "the friend of God" [Jas 2:23], died; and even in his death, the promises were fulfilled (compare Ge 15:15). We might have wished some memorials of his deathbed experience; but the Spirit of God has withheld them—nor was it necessary; for (see Mt 7:16) from earth he passed into heaven (Lu 16:22). Though dead he yet liveth (Mt 22:32).

No text from Poole on this verse.

1822 And these are the days of the years of Abraham's life, which he lived,.... Being about to die, an account is given of his age, which was

an hundred threescore and fifteen years; one hundred and seventy years; so that Isaac was now seventy five years of age, for he was born when Abraham was an hundred years old, and Jacob and Esau must how be fifteen years of age at this time, since they were born when Isaac was sixty years of age, Genesis 25:26; and Ishmael must be eighty nine years old; it may be observed, that as Abraham was seventy five years old when he went from Haran into the land of Canaan, Genesis 12:4; he had been just an hundred years a sojourner in this country.

And these are the days of the years of Abraham's life which he lived, an hundred threescore and fifteen years.
7. And these are the days] Cf. the age of Terah, Genesis 11:32 (P). Abraham Isaiah 30 years younger than Terah at his death.

7–11 (P). The Death of Abraham

This passage is from P, recording the age of Abraham and the place of his burial, and following directly upon the death and burial of Sarah (chap. 23).Verse 7. - And these are the days of the years of Abraham's life which he lived, - an impressive and appropriate expression for the computation of life (cf. Genesis 47:9) - an hundred and threescore and fifteen years - i.e. 175 years; so that he must have lived seventy-five years after Isaac's birth and thirty-eight years after Sarah's death. "His grandfather lived 148 years, his father 205, his son 180, and his grandson 147; so that his years were the full average of that period (Murphy). 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 Genesis 25:6, and 1 Chronicles 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 1 Chronicles 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, Genesis 37:28, are called Medanim in Genesis 37:36.
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