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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 23:3–15. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The humble request which Abraham made to his neighbours, the Hittites, for a burying-place among them, Gen 23:3, Gen 23:4. It was strange he had this to do now; but we are to impute it rather to God's providence than to his improvidence, as appears Act 7:5, where it is said, God gave him no inheritance in Canaan. It were well if all those who take care to provide burying-places for their bodies after death were as careful to provide a resting-place for their souls. Observe here, 1. The convenient diversion which this affair gave, for the present, to Abraham's grief: He stood up from before his dead. Those that find themselves in danger of over-grieving for their dead relations, and are entering into that temptation, must take heed of poring upon their loss and sitting alone and melancholy. There must be a time of standing up from before their dead, and ceasing to mourn. For, thanks be to God, our happiness is not bound up in the life of any creature. Care of the funeral may, as here, be improved to divert grief for the death at first, when it is most in danger of tyrannizing. Weeping must not hinder sowing. 2. The argument he used with the children of Heth, which was this: "I am a stranger and a sojourner with you, therefore I am unprovided, and must become a humble suitor to you for a burying-place." This was one occasion which Abraham took to confess that he was a stranger and a pilgrim upon earth; he was not ashamed to own it thus publicly, Heb 11:13. Note, The death of our relations should effectually remind us that we are not at home in this world. When they are gone, say, "We are going." 3. His uneasiness till this affair was settled, intimated in that word, that I may bury my dead out of my sight. Note, Death will make those unpleasant to our sight who while they lived were the desire of our eyes. The countenance that was fresh and lively becomes pale and ghastly, and fit to be removed into the land of darkness. While she was in his sight, it renewed his grief, which he would prevent.
II.The generous offer which the children of Heth made to him, Gen 23:5, Gen 23:6. They compliment him,
1.With a title of respect: Thou art a prince of God among us, so the word is; not only great, but good. He called himself a stranger and a sojourner; they call him a great prince; for those that humble themselves shall be exalted. God had promised to make Abraham's name great.
2.With a tender of the best of their burying-places. Note, Even the light of nature teaches us to be civil and respectful towards all, though they be strangers and sojourners. The noble generosity of these Canaanites shames and condemns the closeness, and selfishness, and ill-humour, of many that call themselves Israelites. Observe, These Canaanites would be glad to mingle their dust with Abraham's and to have their last end like his.
III.The particular proposal which Abraham made to them, Gen 23:7-9.
He returns them his thanks for their kind offer with all possible decency and respect; though a great man, an old man, and now a mourner, yet he stands up, and bows himself humbly before them, Gen 23:7. Note, Religion teaches good manners; and those abuse it that place it in rudeness and clownishness. He then pitches upon the place he thinks most convenient, namely, the cave of Machpelah, which probably lay near him, and had not yet been used for a burying-place. The present owner was Ephron. Abraham cannot pretend to any interest in him, but he desires that they would improve theirs with him to get the purchase of that cave, and the field in which it was. Note, A moderate desire to obtain that which is convenient for us, by fair and honest means, is not such a coveting of that which is our neighbour's as is forbidden in the tenth commandment.
IV.The present which Ephron made to Abraham of his field:
The field give I thee, Gen 23:10, Gen 23:11. Abraham thought he must be entreated to sell it; but, upon the first mention of it, without entreaty, Ephron freely gives it. Some men have more generosity than they are thought to have. Abraham, no doubt, had taken all occasions to oblige his neighbours, and do them any service that lay in his power; and now they return his kindness: for he that watereth shall be watered also himself. Note, If those that profess religion adorn their profession by eminent civility and serviceableness to all, they shall find it will rebound to their own comfort and advantage, as well as to the glory of God.
V.Abraham's modest and sincere refusal of Ephron's kind offer, Gen 23:12, Gen 23:13.
Abundance of thanks he returns him for it (Gen 23:12), makes his obeisance to him before the people of the land, that they might respect Ephron the more for the respect they saw Abraham give him (Sa1 15:30), but resolves to give him money for the field, even the full value of it. It was not in pride that Abraham refused the gift, or because he scorned to be beholden to Ephron; but,
1.In justice. Abraham was rich in silver and gold (Gen 13:2) and was able to pay for the field, and therefore would not take advantage of Ephron's generosity. Note, Honesty, as well as honour, forbids us to sponge upon our neighbours and to impose upon those that are free. Job reflected upon it with comfort, when he was poor, that he had not eaten the fruits of his land without money, Job 31:39.
2.In prudence. He would pay for it lest Ephron, when this good humour was over, should upbraid him with it, and say, I have made Abraham rich (Gen 14:23), or lest the next heir should question Abraham's title (because that grant was made without any consideration), and claim back the field. Thus David afterwards refused Araunah's offer, Sa2 24:24. We know not what affronts we may hereafter receive from those that are now most kind and generous.
VI.The price of the land fixed by Ephron but not insisted on:
The land is worth four hundred shekels of silver (about fifty pounds of our money), but what is that between me and thee? Gen 23:14, Gen 23:15. He would rather oblige his friend than have so much money in his pocket. Herein Ephron discovers,
1.A great contempt of worldly wealth. "What is that between me and thee? It is a small matter, not worth speaking of." Many a one would have said, "It is a deal of money; it will go far in a child's portion." But Ephron says, "What is that?" Note, It is an excellent thing for people to have low and mean thoughts of all the wealth of this world; it is that which is not, and in the abundance of which a man's life does not consist, Luk 12:15.
2.Great courtesy, and obligingness to his friend and neighbour. Ephron was not jealous of Abraham as a resident foreigner, nor envious at him as a man likely to thrive and grow rich. He bore him no ill-will for his singularity in religion, but was much kinder to him than most people now-a-days are to their own brothers: What is that between me and thee? Note, No little thing should occasion demurs and differences between true friends. When we are tempted to be hot in resenting affronts, high in demanding our rights, or hard in denying a kindness, we should answer the temptation with this question: "What is that between me and my friend?"
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Summary
Genesis 23:14 serves as a concise yet crucial transitional statement, formally introducing Ephron the Hittite's verbal response to Abraham's request for a burial plot. This brief verse punctuates the polite but firm negotiation, setting the immediate narrative stage for Ephron's detailed offer regarding the sale of the cave of Machpelah, a transaction that would mark Abraham's first tangible land acquisition in the Promised Land.
Context
Literary Context
Genesis 23:14 is nestled within a chapter dedicated entirely to the death and burial of Sarah, Abraham's beloved wife. The preceding verses establish the profound grief of Abraham and his immediate need for a proper burial site in the land where he is a sojourner. Abraham has just approached the local inhabitants, the Hittites, requesting to purchase a "possession of a buryingplace" from them (Genesis 23:4). This verse, "And Ephron answered Abraham, saying unto him," acts as a direct response to Abraham's overture, signaling the commencement of the formal negotiation. It directly precedes Ephron's detailed offer to Abraham concerning the cave of Machpelah and the field in which it is located, as recorded in Genesis 23:15-16. The entire chapter underscores the importance of legitimate land acquisition for the patriarchs, even for a burial site, as a tangible step toward the fulfillment of God's land promise.
Historical & Cultural Context
In the ancient Near East, land transactions were highly formalized and often conducted publicly, frequently at the city gate, involving witnesses. The polite yet firm negotiation between Abraham and the Hittites, specifically Ephron, reflects these customs. Abraham, as a "sojourner and a foreigner" (Genesis 23:4), was legally dependent on the goodwill and established customs of the local inhabitants. The Hittites, a prominent people group in Canaan, would have had their own laws and social protocols regarding property. The exchange of "silver, current money with the merchant" (Genesis 23:16) was a common method of payment, indicating a legitimate and binding contract. The purchase of a burial site was particularly significant, as it established a permanent claim and connection to the land, even for those who did not yet possess it fully. This initial land acquisition, though small, was a crucial step in establishing Abraham's family's presence in Canaan.
Key Themes
This verse, though brief, contributes to several overarching themes in Genesis. Firstly, it highlights the theme of God's Promise and its Gradual Fulfillment. While God had promised Abraham the entire land of Canaan (e.g., Genesis 13:15), Abraham's first actual possession is a burial plot, underscoring the patient and often incremental nature of divine promises. Secondly, the verse emphasizes Abraham's Faith and Prudence. Despite being a man of faith who trusts in God's grand promises, Abraham acts with practical wisdom and cultural sensitivity, engaging in legitimate negotiation to secure a necessary family possession. His respectful approach to the Hittites (Genesis 23:3-4) demonstrates a model of Intercultural Diplomacy. Finally, the transaction sets the stage for the Patriarchal Burial Ground, establishing the cave of Machpelah as a sacred site for Abraham and his descendants, a physical anchor in the promised land that would later hold Isaac, Rebekah, Leah, and Jacob, as seen in Genesis 49:29-32.
Exposition and Analysis
Key Word Analysis
This primitive root primarily means "to eye" or "to heed," implying attention and, by extension, "to respond." In this context, it signifies Ephron's direct acknowledgment and reply to Abraham's request. It's not merely speaking, but speaking in response to a prior statement, indicating that the dialogue is now formally engaged. The word carries a sense of giving account or bearing witness, which is fitting for a public negotiation.
This is a very common Hebrew root meaning "to say" or "to speak," used with great latitude. When paired with "answered" (as in "answered, saying"), it forms a common Hebrew idiom (pleonasm) that simply introduces direct speech. While "answered" indicates the responsive nature, "saying" signals that the exact words of the speaker are about to follow, emphasizing the verbal communication itself.
Verse Breakdown
"And Ephron answered Abraham,"
This clause immediately identifies the speaker, Ephron, and the recipient of his words, Abraham. It establishes the direct communication channel that Abraham had initiated. The use of "answered" (H6030) highlights that Ephron is not just speaking, but providing a direct, formal reply to Abraham's specific request for a burial site. This sets the tone for a structured and purposeful dialogue, moving the negotiation forward from Abraham's initial plea.
"saying unto him,"
This phrase, utilizing the Hebrew verb "saying" (H559), is a common pleonastic construction in biblical Hebrew. Its primary function is to introduce the direct discourse that immediately follows in the subsequent verses. While seemingly redundant with "answered," it serves to formally mark the beginning of Ephron's spoken words, drawing the reader's attention to the impending content of his speech. It signals that the narrative is shifting from descriptive action to direct quotation, emphasizing the precise words exchanged in this critical transaction.
Literary Devices
The primary literary device at play in Genesis 23:14 is Pleonasm (or Redundancy). The construction "answered... saying" is a common Hebrew idiom, where two verbs with similar meanings are used together to emphasize an action. While it might seem redundant in English, in Hebrew narrative, it serves to introduce direct speech formally and emphatically. It highlights that Ephron is indeed responding verbally to Abraham. Another device is the use of Direct Discourse, as this verse acts as the immediate lead-in to Ephron's quoted speech in the following verses. It creates a sense of immediacy and allows the reader to "hear" the exact words of the characters, lending authenticity and drama to the negotiation. The verse also functions as a Transitional Phrase, smoothly moving the narrative from Abraham's request to Ephron's reply, maintaining the flow of the dialogue and advancing the plot toward the land acquisition.
Theological and Thematic Connections
Genesis 23:14, though a brief transitional verse, is deeply significant in the broader narrative of God's covenant with Abraham. It marks the pivotal moment where the divine promise of land begins to take tangible, albeit incremental, form. Abraham, the recipient of a vast, sweeping promise of an entire land, must nonetheless engage in a humble, culturally appropriate negotiation to secure even a small piece of it—a burial plot for his beloved Sarah. This highlights the tension between divine sovereignty and human responsibility, where God's promises are fulfilled through human agency and adherence to earthly customs. It underscores that even in the face of death and grief, the patriarch's faith is active, seeking to establish a lasting presence in the land promised to his descendants, thus securing a physical anchor for the future generations of the covenant people.
Reflection and Application
This seemingly simple verse offers profound insights for contemporary believers. It reminds us that even when God has given grand, overarching promises, their fulfillment often involves practical, sometimes mundane, and culturally sensitive actions on our part. Abraham, a man of immense faith, did not passively wait for the land to be handed to him; he actively engaged in respectful negotiation, demonstrating diligence and integrity in his dealings with others. This teaches us the importance of responsible stewardship and honorable conduct in all our earthly affairs, even when pursuing God's purposes. Furthermore, the act of securing a burial place speaks to the human need for dignity and closure in death, and the importance of honoring our loved ones. For us, it underscores that while our ultimate hope is in an eternal dwelling with Christ, we are called to live faithfully and responsibly in the present, engaging with the world around us with wisdom, respect, and integrity, just as Abraham did in securing a resting place for Sarah.
Questions for Reflection
FAQ
Why is Ephron's response so brief in this verse?
Genesis 23:14 serves as a simple introductory clause, signaling Ephron's turn to speak. The full content of his answer, which includes his generous (though ultimately priced) offer to Abraham, is detailed in the subsequent verses, Genesis 23:15-16. This common literary device in Hebrew narrative, known as a "pleonastic construction" (e.g., "answered, saying"), builds anticipation for the direct speech that follows and emphasizes the act of speaking in response.
Does this transaction imply Abraham lacked faith in God's promise of land?
No, quite the opposite. While Abraham had been promised the entire land of Canaan as an inheritance (e.g., Genesis 15:18), he understood that the fulfillment of this promise would unfold over time and in God's timing. His act of purchasing a burial plot for Sarah demonstrates his active faith in the promise by establishing a physical, permanent foothold in the land, even if it was only a small piece. It signifies his commitment to the land as the future inheritance for his descendants, laying claim to God's word in a tangible way, beginning with a secure resting place for his family. It shows he was living out the promise, even as a "foreigner and sojourner" (Hebrews 11:9).
Christ-Centered Fulfillment
The humble purchase of the cave of Machpelah by Abraham, driven by the need for a burial place for Sarah, profoundly foreshadows Christ's ultimate provision of eternal rest and an imperishable inheritance for all believers. Just as Abraham, a sojourner in the promised land, secured a small, tangible piece of ground as a down payment on God's sweeping promise, so Christ, through His sacrificial death and glorious resurrection, secured for us an eternal inheritance that is far greater than any earthly possession (as described in 1 Peter 1:3-4). The "land" promised to Abraham finds its spiritual and ultimate culmination in the "new heavens and new earth" (revealed in Revelation 21:1-4), where Christ Himself is the true dwelling place and the source of our eternal rest and security. He is the ultimate "possession of a buryingplace" who conquered death, ensuring that those who are in Him have a secure and everlasting home, fulfilling the deep longing for a permanent dwelling that began with Abraham's initial, faith-filled acquisition.