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Genesis 25:1–4 records that Abraham took Keturah as his wife or concubine and that she bore him several sons:

“Now Abraham took another wife, whose name was Keturah. She bore to him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah… All these were the descendants of Keturah.” (Genesis 25:1–4)

This passage raises important questions about the practice of concubinage in the patriarchal period and its relationship to marriage, inheritance, and family structure. Additionally, 1 Chronicles 1:32 refers to Keturah as Abraham’s concubine, which adds to the discussion of her status and role within his household. Understanding the biblical concept of concubinage is essential to appreciating the historical and cultural background of Abraham’s family.

The Meaning and Status of Concubines in the Ancient Near East

In the patriarchal period, concubinage was a recognized social and legal institution. A concubine was a woman who lived with a man and bore his children but held a status lower than that of a primary wife. The Hebrew term for concubine is pīlegeš (פִּילֶגֶשׁ), a term that denotes a woman who was lawfully attached to a man but without the full privileges of a wife.

Concubinage was practiced widely throughout the ancient Near East, including among the Canaanites, Egyptians, and Mesopotamians. In many cases, concubines were secondary wives, often taken for the purpose of bearing children, especially when a primary wife was barren. The status of a concubine was above that of a servant but below that of a wife.

The role of concubines was regulated by custom and law. For example, the Code of Hammurabi (circa 1754 B.C.E.) outlines rights and protections for concubines, especially regarding inheritance and the treatment of their children. Although concubinage was a common practice, it was not part of Jehovah’s original design for marriage, which is shown in Genesis 2:24:

“For this reason a man shall leave his father and his mother, and be joined to his wife; and they shall become one flesh.”

However, the Bible records concubinage among the patriarchs as a cultural reality, though it often led to family strife and conflict, as seen in the cases of Abraham, Jacob, and later, King David.

Why Did Abraham Take Keturah as a Concubine?

Genesis 25:1 refers to Keturah as Abraham’s wife, while 1 Chronicles 1:32 calls her his concubine. This dual description reflects the cultural overlap between marriage and concubinage in the patriarchal era. A concubine could be considered a wife of lower status, especially if she entered the household after a primary wife, as was the case with Keturah, who came into Abraham’s life after Sarah’s death.

There are several reasons why Abraham may have taken Keturah as a concubine rather than as a wife of equal status with Sarah:

Cultural Norms: In the ancient Near East, it was customary for men of wealth and high status to have concubines in addition to their primary wives. Abraham, as a prominent patriarch, followed these cultural norms, though he maintained a clear distinction between his covenantal heir through Sarah and his other sons.
Family Continuation: After the death of Sarah, Abraham, who lived to 175 years (Genesis 25:7), continued to have children through Keturah. These additional descendants contributed to the fulfillment of Jehovah’s promise that Abraham would become the father of many nations (Genesis 17:4–5).
Inheritance and Covenant Distinction: By taking Keturah as a concubine, Abraham maintained the distinction between Isaac, the son of the covenant, and the sons born through Keturah. Genesis 25:5–6 states:

“Now Abraham gave all that he had to Isaac; but to the sons of his concubines, Abraham gave gifts while he was still living, and sent them away from his son Isaac eastward, to the land of the east.”

This separation ensured that Isaac remained the sole heir of the covenant promises, while Keturah’s sons received gifts but no share in the covenantal inheritance.

The Sons of Keturah: Abraham’s Other Lineages

Through Keturah, Abraham had six sons: Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. Each of these sons became the ancestor of various tribes that settled in Arabia and the surrounding regions. Notably, the Midianites, descendants of Midian, would later play a significant role in Israel’s history, including their interaction with Moses (Exodus 2:15–21).

The dispersion of Keturah’s sons to the east reflects the broader fulfillment of Jehovah’s promise to Abraham that he would be “the father of many nations” (Genesis 17:4). Although Isaac alone received the covenantal blessing, the other sons contributed to the population and cultural landscape of the ancient Near East.

Concubines in the Lives of Other Patriarchs

Abraham was not the only patriarch to have concubines. The practice continued with his descendants, though it often brought tension and conflict within the family:

Hagar (Abraham’s Concubine): Hagar, Sarah’s Egyptian maidservant, became Abraham’s concubine through Sarah’s arrangement (Genesis 16:1–4). The conflict between Hagar and Sarah illustrates the family strife that often accompanied concubinage.
Bilhah and Zilpah (Jacob’s Concubines): Jacob had children through Bilhah and Zilpah, the maidservants of his wives Rachel and Leah (Genesis 30:3–13). These concubines produced four of the twelve tribes of Israel, demonstrating how concubinage contributed to the growth of the Israelite nation.
Rizpah (Concubine of Saul): Rizpah, a concubine of King Saul, became a central figure in a political conflict between Ish-bosheth and Abner (2 Samuel 3:7–11). Her loyalty and grief are remembered in 2 Samuel 21:8–11.

The Status and Rights of Concubines in Biblical Law

While concubinage was a cultural practice, Jehovah’s Law given through Moses provided protections for concubines, recognizing their vulnerability and ensuring their fair treatment:

Exodus 21:10: If a man took a concubine, he was required to provide her with food, clothing, and marital rights.
Deuteronomy 21:15–17: A man could not deny the inheritance rights of the firstborn son even if he was born to a concubine.

These laws highlight that while concubinage was not Jehovah’s original design for marriage, He provided regulations to protect the dignity and rights of concubines and their children.

Spiritual Lessons from Abraham’s Concubines

The account of Abraham’s concubines, especially Keturah, offers several important spiritual insights:

Jehovah’s Sovereign Plan: Despite the complexities of family relationships, Jehovah’s covenantal purposes were fulfilled through Isaac. However, He also blessed Abraham’s other descendants, showing that His promises are expansive and inclusive.
The Distinction Between Covenant and Lineage: Not all of Abraham’s descendants were part of the covenant line, but they were still part of Jehovah’s plan for the nations. This distinction underscores the spiritual nature of the Abrahamic covenant, which is fulfilled ultimately through Christ (Galatians 3:16).
The Consequences of Cultural Practices: While concubinage was culturally acceptable, it often brought strife and division within the family, as seen in the conflicts between Sarah and Hagar, and later, Jacob’s wives and their maidservants.

Conclusion

The account of Abraham and Keturah, recorded in Genesis 25:1–4, provides valuable insight into the cultural practice of concubinage in the patriarchal era. Keturah’s status as a concubine-wife and the distinction of her sons from Isaac illustrate how Abraham balanced cultural norms with Jehovah’s covenantal purposes. Through Keturah’s descendants, Abraham became the father of many nations, fulfilling Jehovah’s promise while preserving Isaac as the covenantal heir. This account offers important lessons about family, inheritance, and the distinction between human custom and divine promise.

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).