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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 23:5 serves as a pivotal, concise statement in the narrative of Abraham's acquisition of the Cave of Machpelah. It records the immediate, formal acknowledgment by the local inhabitants, the "children of Heth" (Hittites), of Abraham's request for a burial plot for his deceased wife, Sarah. This brief verse marks the initiation of the crucial negotiations, setting the stage for Abraham's first tangible land possession in the Promised Land, a significant step in the unfolding of God's covenant promises.
Context
Literary Context
This verse immediately follows Abraham's profound grief over the death of Sarah, his beloved wife and matriarch, in Kirjath-arba (Hebron), as detailed in Genesis 23:1-2. Abraham then rises from his mourning to address the local community, the "children of Heth," with a humble yet urgent request for a burial site. Verse 5 acts as the initial response from the Hittites, signaling their readiness to engage in the customary negotiations for land. It is a transitional verse, bridging Abraham's personal sorrow and his practical need with the formal, communal interaction that will lead to the purchase of the Cave of Machpelah in the subsequent verses of Genesis 23.
Historical & Cultural Context
In the ancient Near East, securing a proper burial place was of immense cultural and spiritual significance, ensuring the deceased's honor and the family's continuity. Abraham, though a wealthy and respected figure, was a "sojourner and foreigner" among the Hittites, as he himself states in Genesis 23:4. This meant he did not inherently possess land rights and had to engage in formal, often elaborate, negotiations for any property acquisition. The "children of Heth" were a prominent people group, known as Hittites, who had a significant presence in various parts of Canaan, including the area around Hebron, during the patriarchal period. Their collective "answer" indicates a communal decision-making process common in tribal societies, where land was often held by the clan or community rather than individuals.
Key Themes
Genesis 23:5 contributes to several key themes within the broader narrative. It underscores the theme of Abraham as a Sojourner, highlighting the paradox that despite God's promise of the entire land of Canaan, Abraham must still purchase a small parcel for a tomb, emphasizing the "already but not yet" nature of God's covenant fulfillment (Hebrews 11:9-10). It also introduces the theme of Integrity and Respect in Dealings, as both Abraham and the Hittites engage in a formal, honorable exchange. Furthermore, the verse subtly points to the Significance of Burial and the First Land Acquisition, foreshadowing the future inheritance of the land by Abraham's descendants, even if this initial purchase is for a place of death rather than life.
Exposition and Analysis
The KJV text of Genesis 23:5 reads, "And the children of Heth answered Abraham, saying unto him," This seemingly simple statement carries significant weight in the narrative:
Key Word Analysis
This term, derived from a root meaning "to build," refers to a son or descendant, but in a wider sense, it can denote members of a group or community, emphasizing familial or communal identity. Here, "children of Heth" signifies the collective body or descendants of Heth, indicating the established community of Hittites in the region who held authority over land matters. It highlights their corporate identity and the communal nature of the interaction with Abraham.
Meaning "terror" or "dread," Heth was the eponymous ancestor of the Hittites, a major people group in the ancient Near East. Their presence in Hebron during Abraham's time is historically attested, confirming the biblical narrative's grounding in real-world geography and demographics. The mention of "Heth" firmly places the interaction within a specific historical and cultural context, identifying the local authorities with whom Abraham must negotiate.
This primitive root primarily means "to eye" or "to heed," by implication "to respond" or "to pay attention." It suggests a deliberate, formal reply rather than a casual one. In this context, it indicates that Abraham's humble request was heard, considered, and that a formal, collective response was being prepared. It implies a willingness to engage in dialogue and negotiation, setting the stage for the detailed discussion that follows.
Verse Breakdown
"And the children of Heth"
This phrase identifies the specific group of people who are responding to Abraham. They are not just any inhabitants but the recognized, authoritative members of the Hittite community in Hebron. The use of "children of Heth" emphasizes their lineage and collective identity, suggesting a unified front in their dealings with Abraham. This highlights that Abraham is engaging with the established local power structure.
"answered Abraham"
This indicates that Abraham's request, made in the preceding verses, has been received and processed. The verb "answered" signifies a formal acknowledgment and the commencement of a dialogue. It implies that the Hittites have deliberated and are now ready to communicate their decision or offer regarding the burial plot. This is a crucial step in the negotiation process, moving from a petition to a response.
"saying unto him"
This clause further specifies the nature of their "answer," indicating that it was an oral communication directed specifically to Abraham. It sets the immediate scene for the dialogue that unfolds in the subsequent verses of Genesis 23. The simplicity of the phrasing here serves as a narrative bridge, building anticipation for the content of their reply and the detailed negotiations that will lead to the acquisition of the Cave of Machpelah.
Literary Devices
Genesis 23:5 primarily functions as a Narrative Transition. It acts as a pivot point, moving the story from Abraham's personal grief and initial request to the formal, collective response of the Hittites. This brief acknowledgment builds Anticipation for the detailed negotiations that are about to unfold, creating a sense of dramatic tension before the specific offers and counter-offers are made. There is also a subtle element of Irony present; Abraham, the patriarch to whom God has promised an entire land, must humbly purchase a small plot for a tomb, underscoring his status as a sojourner and the gradual, unfolding nature of God's promises.
Theological and Thematic Connections
Genesis 23:5, though brief, is pregnant with theological significance, highlighting the intersection of divine promise and human reality. It underscores that even for those walking in God's covenant, the full realization of promises often unfolds gradually and requires engagement with the practicalities of the present world. Abraham, the recipient of a vast land promise, must still navigate the social and legal customs of his time to secure a small piece of that land for a burial plot. This act of purchase, rather than a contradiction, becomes the tangible down payment on the future inheritance, demonstrating Abraham's faith in God's word even in the face of present limitations. It also models the importance of respectful and honorable conduct in all human dealings, even with those outside one's immediate faith community.
Reflection and Application
Genesis 23:5, while a simple narrative transition, offers profound lessons for contemporary believers. It reminds us that even as we live by faith in God's grand promises, we are called to engage with the world around us with integrity, humility, and respect for established customs and authorities. Abraham, a man of immense spiritual stature, did not demand his rights based on divine promise but courteously negotiated for what he needed, setting an example for how believers should conduct themselves in all dealings, whether personal, professional, or civic. This verse also subtly points to the reality of our earthly sojourn; we are pilgrims in this world, and while our ultimate inheritance is heavenly, we must navigate the practicalities of this life with wisdom and honor, recognizing that God's hand is at work even in our seemingly mundane transactions, moving us towards the full realization of His eternal purposes.
Questions for Reflection
FAQ
Who were the "children of Heth" and why were they important in this narrative?
The "children of Heth" refers to the Hittites, a powerful and influential people group of Anatolian origin, who had established a presence in various parts of Canaan, including Hebron, during the patriarchal period. In the biblical narrative, they are the local inhabitants and authorities with whom Abraham must interact to secure a burial plot for Sarah. Their importance lies in their role as the legal owners of the land Abraham sought, making their formal response and subsequent negotiation crucial for Abraham's first tangible acquisition of property in the Promised Land.
Why is this brief verse important if it only states they "answered"?
This verse is important because it serves as a crucial narrative transition and a signifier of formal engagement. It indicates that Abraham's request has been received and acknowledged by the collective body of the Hittites, and that a formal, customary reply is commencing. It sets the stage for the detailed negotiations for the purchase of the Cave of Machpelah, which is not merely a transaction but a foundational moment: the first piece of the promised land that Abraham physically acquires, a significant step in the unfolding of God's covenant with him.
Does Abraham's need to purchase land here contradict God's promise to give him the land?
No, it does not contradict the promise. While God had indeed promised Abraham and his descendants the entire land of Canaan (e.g., Genesis 12:7), the fulfillment of that promise was gradual and generational. Abraham's status as a "sojourner and foreigner" (Genesis 23:4) meant he did not yet possess the land outright. His purchase of a burial plot signifies the beginning of the land's acquisition, a tangible down payment on the future inheritance for his descendants. It demonstrates Abraham's faith in God's promise, even while he lived as a foreigner, by investing in the land God had pledged to his lineage.
Christ-Centered Fulfillment
While Genesis 23:5 is a simple transitional verse, its context within Abraham's acquisition of a burial place for Sarah profoundly foreshadows Christ-centered truths. Abraham, the sojourner, though promised an entire land, must purchase a plot for his dead, symbolizing humanity's inherent need for a resting place and an inheritance that is not naturally ours. This points to Christ, who, though the rightful heir of all things as the Son of God, humbled Himself and took on the form of a servant. He did not demand His rights but willingly purchased our eternal inheritance through His sacrificial death and glorious resurrection. Just as the Cave of Machpelah became a guaranteed, tangible possession for Abraham's lineage, securing a resting place in the promised land, Christ's sacrifice secures for all believers a permanent spiritual inheritance and a heavenly homeland, ensuring that even in death, we have a certain hope and a guaranteed resting place in Him, awaiting the resurrection to eternal life in the new heavens and new earth (Revelation 21:1-4).