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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 23:15 records Ephron the Hittite's artfully phrased response to Abraham's earnest request for a burial plot, revealing the precise and substantial cost of four hundred shekels of silver. This pivotal negotiation marks Abraham's first legitimate and undisputed acquisition of land in the Promised Land, a significant and tangible step toward the fulfillment of God's covenant promises to him and his descendants.
Context
Literary Context
This verse is situated within the narrative of Genesis 23, which opens with the poignant death of Sarah, Abraham's beloved wife, at the venerable age of 127 in Kirjath-arba (Hebron). As a sojourner in the land promised to him but not yet possessed, Abraham is compelled to secure a permanent burial site for Sarah. The preceding verses detail Abraham's respectful approach to the local Hittite community, his request for a "possession of a burying place," and their initial, seemingly generous, offer to allow him to bury his dead in any of their choice sepulchres (Genesis 23:6). Abraham, however, insists on purchasing the land at full market value, specifically the Cave of Machpelah, to ensure legitimate and undisputed ownership, thereby avoiding any future claims or obligations that might arise from a gift. Verse 15 captures Ephron's response, which, while couched in polite and deferential terms, clearly states the high price for the desired plot, setting the stage for the formal transaction.
Historical & Cultural Context
The transaction described in Genesis 23:15 reflects typical Ancient Near Eastern land acquisition practices, particularly among the Hittites, which often involved public negotiation in the city gate, witnesses, and elaborate politeness formulas. The use of "shekels of silver" indicates that coinage as we know it did not yet exist; silver was weighed out in specific units (shekels being a unit of weight) to ensure fair dealing. The seemingly casual phrase "what is that betwixt me and thee?" was a common rhetorical device in such negotiations, not intended to diminish the sum, but rather to subtly assert the non-negotiable price while maintaining a facade of generosity and respect. Abraham's insistence on a purchase, rather than accepting a gift, aligns with the legal customs of the time to establish clear, permanent title, preventing any future disputes over ownership or the imposition of feudal obligations.
Key Themes
Genesis 23:15 contributes significantly to several overarching themes within the book of Genesis and the broader biblical narrative. Foremost is the theme of Covenant Fulfillment, as this purchase represents the first tangible piece of the Promised Land that Abraham legally possesses, a crucial step in the realization of God's promise to give the land to Abraham and his descendants (Genesis 12:7). It also highlights Abraham's Integrity and Faith, demonstrating his commitment to ethical dealings and his unwavering belief in God's promise, even when it requires substantial personal investment. The narrative underscores the Sojourner's Claim, showing how Abraham, a nomadic stranger, actively establishes a permanent foothold in the land. Finally, the acquisition of a family burial plot, specifically the Cave of Machpelah, introduces the theme of Ancestral Burial and Enduring Connection to the Land, which becomes a recurring motif, symbolizing the family's enduring claim to the Promised Land even in death.
Exposition and Analysis
Key Word Analysis
From an unused root meaning "to rule," this term (H113) signifies a sovereign, controller, master, or owner. When Ephron addresses Abraham as "My lord," it is a formal and respectful acknowledgment of Abraham's status and dignity, setting a deferential tone for the impending commercial transaction. This respectful address is a common politeness formula in Ancient Near Eastern diplomacy and commerce.
Derived from a root meaning "to be pale," this word (H3701) refers to the precious metal, silver, and by implication, money. In the context of the patriarchal period, silver was the primary medium of exchange, weighed out in shekels. The mention of "four hundred shekels of silver" immediately establishes the substantial value and the commercial nature of the proposed transaction, highlighting the significant financial outlay required of Abraham.
A primitive root (H6912) meaning "to inter" or "to bury." This word directly states the purpose of Abraham's request and the ultimate goal of the land acquisition. Ephron's concluding imperative, "bury therefore thy dead," acknowledges Abraham's immediate need while subtly implying that the stated price is the prerequisite for fulfilling that need.
Verse Breakdown
"My lord, hearken unto me:"
This opening phrase is a formal and deferential address from Ephron to Abraham. It serves as a polite invitation for Abraham's full attention, signaling that a significant statement or proposal is about to follow. It establishes a tone of respect, customary in high-stakes negotiations of the Ancient Near East.
"the land [is worth] four hundred shekels of silver;"
Ephron here states the price of the land directly, yet frames it as an objective fact about the land's value rather than a demand. This indirectness is a sophisticated negotiation tactic, presenting the sum as a given, making it harder for Abraham to haggle or dispute the figure. The "four hundred shekels" was a substantial sum, indicating the high value Ephron placed on the property.
"what [is] that betwixt me and thee?"
This is a rhetorical question, a common politeness formula in ancient transactions. On the surface, it appears to dismiss the large sum as trivial between two such esteemed individuals, implying a magnanimous gesture. However, its true function is to subtly reinforce the stated price as non-negotiable, effectively saying, "This is the price, and it's a small matter for people like us to settle."
"bury therefore thy dead."
This concluding phrase serves as a polite yet firm statement that once the price is agreed upon and paid, Abraham can proceed with his immediate and pressing need to bury Sarah. It brings the negotiation back to its practical purpose, implying that the transaction is now complete in terms of price agreement, awaiting only the transfer of funds.
Literary Devices
Ephron's speech in Genesis 23:15 masterfully employs Politeness Formulas and Rhetorical Question to achieve his commercial objective while maintaining social decorum. His opening, "My lord, hearken unto me," is a classic politeness formula, signaling respect and inviting attention. The subsequent declaration of the price, "the land [is worth] four hundred shekels of silver," is immediately followed by the Rhetorical Question, "what [is] that betwixt me and thee?" This question is not intended to elicit an answer or suggest a lower price. Instead, it functions as a sophisticated form of Indirectness, a common negotiation tactic in the Ancient Near East. By appearing to downplay the substantial sum, Ephron subtly asserts its non-negotiable nature, making it difficult for Abraham to counter-offer without appearing rude or ungenerous. This subtle yet firm communication highlights the shrewdness of Ephron and the cultural nuances of ancient transactions.
Theological and Thematic Connections
The transaction in Genesis 23:15, though seemingly a mundane land purchase, carries profound theological and thematic weight, serving as a foundational moment in the unfolding of God's covenant with Abraham. It demonstrates the tangible beginning of the fulfillment of God's promise to give Abraham and his descendants the land of Canaan, establishing a legal and permanent foothold for the patriarch's lineage. Abraham's unwavering integrity, evidenced by his insistence on paying full market value, underscores the importance of ethical conduct even in secular dealings, reflecting a commitment to righteousness that honors God. This act of purchase transforms Abraham from a mere sojourner with temporary dwelling rights into a legitimate landowner, laying the groundwork for the future nation of Israel's claim to the land. The acquisition of the Cave of Machpelah as a perpetual family burial site further solidifies this connection, symbolizing an enduring claim to the Promised Land that transcends even death.
Reflection and Application
The account of Abraham's land purchase in Genesis 23:15 offers timeless lessons in integrity, strategic foresight, and the unfolding of divine purpose through human action. Abraham's insistence on paying a fair price, even when a gift was initially offered, exemplifies a profound commitment to ethical conduct in all dealings. This teaches us the importance of securing legitimate ownership and avoiding ambiguity in our transactions, fostering trust and preventing future disputes. For believers today, this narrative serves as a powerful reminder that God's overarching plan often unfolds through seemingly ordinary, diligent, and even costly actions. It encourages us to conduct our affairs with honesty, wisdom, and steadfastness, recognizing that our mundane interactions can contribute to a larger, divine purpose. Just as Abraham secured a tangible "foothold" in the Promised Land, we are called to faithfully steward the resources and opportunities God provides, ensuring that our actions reflect the integrity of our faith and contribute to the lasting inheritance we have in Christ.
Questions for Reflection
FAQ
Why did Abraham insist on buying the land when it was offered for free?
Abraham insisted on purchasing the land to ensure legitimate and undisputed ownership. In the Ancient Near East, accepting land as a gift could imply a future obligation, a vassal relationship, or allow for the title to be questioned by the Hittites or their descendants. By paying a substantial and fair price, Abraham established a clear, legal, and permanent claim to the property. This act demonstrated his integrity and secured a recognized, permanent foothold in the Promised Land for his family, free from any potential future contestation or encumbrance.
Was 400 shekels of silver a fair price for the land?
While Ephron's phrasing ("what is that betwixt me and thee?") might suggest a trivial amount, 400 shekels of silver was indeed a very substantial sum in the Ancient Near East, representing a significant amount of wealth. For context, a slave was typically valued at 30 shekels, and Jeremiah later purchased a field for 17 shekels (Jeremiah 32:9). This indicates that Ephron was asking a high price, and Abraham's willingness to pay it underscores the immense importance of the land to him and his unwavering commitment to the transaction, prioritizing the secure possession of the burial site for his family.
Christ-Centered Fulfillment
While Genesis 23:15 details a specific land transaction for a burial plot, it powerfully prefigures Christ and the ultimate inheritance secured through Him. Abraham, a sojourner in the land promised to him, yet possessing no tangible portion except through purchase, foreshadows Christ, who, though the divine Creator and rightful heir of all things, "had nowhere to lay his head" during His earthly ministry (Matthew 8:20). The legal acquisition of the Cave of Machpelah, the first tangible piece of the Promised Land owned by Abraham, serves as a profound type of the ultimate inheritance secured for believers through Christ's redemptive work. Just as Abraham secured a physical inheritance through a costly purchase, Christ, through His immeasurable sacrifice on the cross, "purchased with his own blood" a spiritual inheritance—the heavenly kingdom, eternal life, and true rest—for all who believe (Acts 20:28). This divine transaction ensures our permanent dwelling in the true Promised Land, a "better country, that is, a heavenly one" (Hebrews 11:16), where we are no longer strangers and aliens but fellow citizens with the saints and members of God's household (Ephesians 2:19).