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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 23:8 captures a crucial moment in Abraham's life following Sarah's death, where he respectfully and strategically engages the local Hittite community. This verse initiates his diplomatic efforts to acquire a specific burial plot, the Cave of Machpelah, from Ephron, demonstrating Abraham's profound care for a dignified resting place for his beloved wife and his wisdom in navigating cultural protocols as a sojourner in the land of Canaan.
Context
Literary Context
Genesis 23 opens with the death of Sarah, Abraham's beloved wife, at the age of 127 in Kirjath-arba (Hebron). This event marks a significant transition in Abraham's life and the patriarchal narrative. Prior to this, Abraham had been a sojourner, owning no land in Canaan despite God's repeated promises of the land to him and his descendants (e.g., Genesis 12:7). The immediate context sees Abraham rising from his mourning to address the local inhabitants, the Hittites, seeking to purchase a burial place. Verse 8 specifically details Abraham's follow-up request after the Hittites had already offered him their choicest sepulchres, revealing his precise intention to acquire the Cave of Machpelah from Ephron. This transaction, detailed in the subsequent verses, becomes the first tangible acquisition of land by Abraham in the Promised Land, serving as a significant down payment on God's covenantal promise.
Historical & Cultural Context
The Hittites (sons of Heth) were a prominent people group in the ancient Near East, known for their sophisticated legal and commercial practices. In this period, land transactions often involved public negotiation and the testimony of local elders or community members, ensuring legitimacy and transparency. Abraham, though wealthy and divinely blessed, was a "sojourner" or "stranger" among them (Genesis 23:4), meaning he did not possess inherent land rights. His respectful approach, seeking their mediation ("intreat for me"), reflects an understanding of and deference to their cultural norms and legal procedures. The urgency for burial was also a common practice, as bodies were typically interred quickly to prevent decomposition and maintain ritual purity. The desire for a family burial plot was deeply ingrained, signifying continuity and a connection to the land, even for a transient people.
Key Themes
This chapter, and Genesis 23:8 in particular, contributes to several overarching themes in Genesis. It highlights the theme of God's faithfulness to His covenant promises, as Abraham begins to physically possess the land, albeit through purchase rather than direct divine grant, foreshadowing the future inheritance of Israel. It also underscores the dignity of human life and death, as Abraham goes to great lengths to ensure a proper and honorable burial for Sarah. Furthermore, Abraham's diplomatic and respectful engagement with the Hittites exemplifies wisdom and integrity in intercultural relations, demonstrating how a man of faith can navigate complex social and commercial interactions with grace and shrewdness. The narrative also subtly reinforces the sojourner motif, as Abraham, despite his wealth, remains a foreigner in the land, dependent on the goodwill and legal structures of its inhabitants.
Exposition and Analysis
Genesis 23:8 presents Abraham's precise and diplomatic request to the Hittites, laying the groundwork for the purchase of the Cave of Machpelah.
Key Word Analysis
This primitive root means "to speak," but often implies a purposeful, deliberate, and thoughtful discussion or arrangement. It suggests that Abraham was not merely chatting but engaging in a formal, respectful, and strategic negotiation. This word choice highlights his wisdom in approaching the local authorities with deference, despite his own considerable standing and God's promises to him.
This term refers to "a breathing creature" or "vitality," but is used very widely to include "soul," "self," or "desire." In this context, "your mind" (literally "your soul" or "your desire") signifies the Hittites' collective will, consent, or agreement. Abraham is appealing to their disposition and willingness to assist him, indicating his desire for their genuine support rather than merely their passive acceptance.
This primitive root means "to impinge," "to meet," or "to fall upon," but figuratively, it carries the sense of "to make intercession," "to entreat," or "to make a plea on behalf of another." Abraham, a stranger in the land, wisely seeks the mediation and advocacy of the local people to approach Ephron. This demonstrates his understanding of local customs and his humility in seeking assistance rather than demanding his right, even as one blessed by God.
Verse Breakdown
"And he communed with them, saying,"
This opening phrase establishes Abraham's posture of respectful engagement. "Communed" (from dâbar) signifies a deliberate, formal conversation, not casual talk. Abraham is initiating a serious discussion with the Hittites, acknowledging their authority and seeking their cooperation in his endeavor. His address is public and intentional, setting a tone of solemnity and importance for the transaction that is about to unfold.
"If it be your mind that I should bury my dead out of my sight;"
This conditional clause expresses Abraham's primary motivation and seeks the Hittites' consensus. "If it be your mind" (literally, "if it is with your soul") means "if you are agreeable" or "if it is your desire." The phrase "bury my dead out of my sight" conveys the deep human need for a proper and timely burial, not only for the sake of the deceased but also for the living. It implies the respectful removal of the body from immediate view, allowing the mourning process to proceed towards closure and healing, and underscores the practical necessity of a permanent resting place.
"hear me, and intreat for me to Ephron the son of Zohar,"
This is the crux of Abraham's specific request. Having established his need and sought their agreement, Abraham now asks for their active assistance. "Hear me" is a plea for attentive listening and favorable consideration. "Intreat for me" (from pâgaʻ) is a request for mediation or intercession. Abraham is not asking them to sell him land directly, but to act as intermediaries with Ephron, the specific owner of the desired property. Identifying Ephron as "the son of Zohar" provides precise lineage, indicating Abraham's prior knowledge of the land's ownership and his specific target for acquisition, demonstrating meticulous planning and respect for property rights.
Literary Devices
The verse employs several literary devices. Direct address is prominent, as Abraham speaks directly to the Hittites, creating a sense of immediate and personal engagement. The use of formal language and the precise identification of Ephron ("the son of Zohar") lend an air of verisimilitude and legal formality to the negotiation, reflecting the importance of the transaction. There is a subtle irony in Abraham, the recipient of God's promise of the entire land, having to purchase a small plot for burial, highlighting the gradual and often challenging nature of divine fulfillment. Furthermore, the phrase "bury my dead out of my sight" functions as a euphemism for the practical and emotional necessity of interring the deceased, softening the stark reality of death while emphasizing the need for respectful disposition.
Theological and Thematic Connections
Abraham's earnest plea in Genesis 23:8 to secure a burial place for Sarah in the Promised Land resonates with profound theological implications. It underscores the biblical emphasis on the sanctity of human life and the dignity afforded even in death, reflecting the belief that humans are created in God's image and deserve respectful treatment. This act, though seemingly small, represents the first tangible claim Abraham makes on the land promised to him by God, serving as a down payment on a grander inheritance. It demonstrates that God's promises, while certain, often unfold progressively and require human initiative, patience, and adherence to earthly legal and social customs. Abraham's diplomatic approach also models how believers should engage with the world, demonstrating wisdom, humility, and respect for established norms, even when operating under a divine mandate.
Reflection and Application
Genesis 23:8 offers timeless lessons that transcend its ancient context, providing profound insights for contemporary believers. Abraham's immediate and diligent concern for Sarah's burial reminds us of the universal human need for closure and the respectful handling of the deceased, a practice deeply rooted in faith and culture that honors the individual and aids the grieving process. His example also teaches us the invaluable lesson of respectful negotiation, humility, and the wisdom of seeking counsel or mediation when navigating significant transactions or sensitive interpersonal situations. Abraham, despite his divine favor and wealth, did not presume upon his status but engaged with the Hittites with deference and integrity. Furthermore, this passage encourages patience and persistence in our walk of faith, recognizing that God's grand promises often unfold through smaller, practical, and sometimes challenging steps. Our active participation, trust in His timing, and willingness to engage with the world thoughtfully are essential as we await the full realization of His plans.
Questions for Reflection
FAQ
Why did Abraham need to "intreat" for a burial place if the Hittites had already offered him their choicest sepulchres?
While the Hittites graciously offered Abraham their best sepulchres generally, Abraham had a very specific plot in mind: the Cave of Machpelah, which was owned by an individual named Ephron. By asking the Hittites to "intreat" for him (H6293, pâgaʻ), Abraham was seeking their mediation, endorsement, and perhaps even their advocacy to approach Ephron directly. This demonstrated his understanding and respect for local customs and property rights, ensuring a smoother, more legitimate transaction for the specific property he desired, rather than simply accepting a general offer. It was a strategic move to secure the precise piece of land that would become a significant family burial site in the Promised Land.
What is the significance of Abraham wanting to "bury my dead out of my sight"?
This phrase reflects both a practical necessity and a deep emotional need. Practically, it signifies the need for the proper and timely disposal of the deceased's body, a common practice in the ancient Near East to prevent decay and maintain ritual purity. Emotionally, it speaks to the profound human desire for closure in grief. To "bury my dead out of my sight" is to provide a dignified, permanent resting place, acknowledging the finality of death while also allowing the living to move forward from the immediate presence of the deceased's body. This act facilitates the mourning process, enabling a transition from active grief to remembrance and eventual healing, by removing the constant visual reminder of loss.
Does Abraham's purchase of land contradict God's promise to give him the entire land?
No, it does not contradict God's promise; rather, it serves as an initial step in its fulfillment. While God promised Abraham and his descendants the entire land of Canaan as an inheritance (Genesis 12:7), this promise was for future, full possession. Abraham's purchase of the Cave of Machpelah was the first tangible, legal acquisition of land by the patriarch in the Promised Land. It functioned as a symbolic "down payment" or a legal claim to a small, yet significant, portion of the land. This act established a physical foothold for his family, becoming the burial site for Sarah, and later for Abraham himself, Isaac, Rebekah, Jacob, and Leah (Genesis 49:29-32), grounding their future inheritance in a specific, physical location within the promised territory. It underscores that God's promises often unfold progressively, requiring faith, patience, and sometimes, practical action.
Christ-Centered Fulfillment
Genesis 23:8, with Abraham's earnest desire to secure a burial place for Sarah in the Promised Land, profoundly foreshadows the Christ-centered hope of resurrection and the eternal inheritance secured through Him. Just as Abraham, a sojourner, meticulously sought to acquire a physical plot of land as a secure resting place, Christ, our ultimate Intercessor, has secured for us not merely an earthly burial site, but an eternal inheritance in the heavenly promised land (Hebrews 9:15). Abraham's concern for a dignified burial points to the ultimate dignity bestowed upon humanity through Christ's own death and resurrection. His burial in a tomb, followed by His glorious triumph over death (Matthew 28:6), transforms the temporary resting place of the grave into a gateway to eternal life and glory for all who believe. Through Christ, the longing for a secure place, evident in Abraham's actions, is fully realized in the promise of resurrection and an imperishable inheritance kept in heaven (1 Peter 1:3-4).