Genesis Chapter 23

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398. GENESIS - Chapter 23

"And Sarah died in Kirjath-arba"

Age and Death of Sarah —  Vv. 1-2 

Sarah is the only woman whose age is mentioned in Scripture. As the wife of Abraham she is set forth as the mother of believers (Isa. 51:2; 1 Pet. 3:6). She is also allegorical of the Abrahamic covenant, the heavenly Jerusalem of the faithful (Gal. 4:24-27), and Yahweh's Bride (Isa. 54:5). As an organised entity, the heavenly Kingdom came to an end in A.D. 70 (Matt. 21:43), and was buried in Gentile lands, awaiting a political resurrection (Ezek. 37). Meanwhile the Gentiles have been visited to acquire a bride for the seed of promise. Thus the death of Sarah, and her burial among Gentiles awaiting the resurrection, foreshadowed the death of the faithful in A.D. 70, and its burial among the Gentiles awaiting the political resurrection of the future.

VERSE 1

Sarah was an hundred and seven and twenty years old" — She was ninety when Isaac was born (Gen. 17:17), so that now he was thirty-seven.

"These were the years of the life of Sarah" — Repeated for emphasis in order to fix attention upon her age. It is unique for the age of a woman to be recorded in the Bible. Why this exception to the rule? The number of her years appears to point to her unique character. It stands between 126 on the one hand, and 128 on the other. One hundred and twenty-six is a multiple of 9x7x2. Nine denotes finality of judgment. It is 3 times 3, the product of divine completeness, seen in the resurrection of nature on the third day (Gen. 1:9-13). Seven points to the oath which guarantees this (Gen. 22:16). Two indicates the two great families of the human race, found in her spiritual offspring taken out of Israel and the Gentiles. In age, however, Sarah had passed beyond this point in time and was moving on to 128. One hundred and twenty-eight is a multiple of 8x8x2 indicating resurrectional regeneration of the two great seeds. Sarah's death was at an age that lay between these two numbers, and thus represents a disruption of the two principles expressed in the symbolical use of these two numbers. Her resurrection to life eternal will move her on to the spiritual significance of 128. That these numbers have some such spiritual significance appears obvious, for otherwise there was little reason for breaking a general rule to record her age.

VERSE 2

"And Sarah died in Kirjath-arba" — Kirjath-arba signifies City Of The Four. The New Jerusalem, with which Sarah is identified (Gal. 4:26), is described as lying "foursquare" (Rev. 21:16). Israel, before its dispersion, represented the New Jerusalem, which was brought to an end at A.D. 70.

"The same is Hebron"  — Signifying to unite, to have fellowship.

"In the land of Canaan" —  See notes, Gen. 12:6. Foreigners also dominated the land when the Kingdom was brought to political extinction in A.D. 70 following the death of Christ.

"And Abraham came to mourn for Sarah, and to weep for her"  — The Septuagint renders this as went to mourn, however, if the A.V. is preferred it possibly means that Abraham went to the tent of Isaac to mourn. There was mourning at the death of the Kingdom in A.D. 70, because of the blindness of its people. See Psa. 81:13-15.

Purchase of a Burying Place vv. 3-16 

Abraham had sojourned in the land as a stranger and pilgrim; but with the death of Sarah he seeks a portion of the territory as a permanent possession, for a burying place. He insists upon paying for it so as to secure it to himself. The transaction is conducted with magnanimity and extreme politeness on both sides and the cave of Machpelah in Kirjath-arba is finally purchased for the purpose. This insignificant plot was the only land-possession Abraham was to obtain in his lifetime.

VERSE 3

"And Abraham stood up from before his dead"  — During the days of mourning, it was customary to sit upon the ground (cp. Job 2:13).

"And spake unto the sons of Heth, saying" — Reference to Heth is found in Gen. 10:15, as a son of Canaan. The word signifies annoyance or terror,suggesting a warlike people. The Hethites have been identified with the Hittites, a powerful kingdom, with the headquarters adjacent to modern Boghazkoy, about ninety miles east of Ankara, on the great bend of the Halys River. The ancient capital was known as Hattusas, and its ruins suggest that it was an immense city with strong fortification. Bands of Hittites apparently roamed the Middle East, the encampment of the sons of Heth being among their number. In v. 7, the children of Heth are described as "the people of the land," and it is claimed by Stanley that the land is called Heth on both Egyptian and Assyrian monuments. Esau married Hittite wives (Gen. 26:34-35; 36:2), perhaps beguiled by their compromising kindness, such as the chapter before us reveals. References to Hittites are found in connection with Israel (Num. 13:29; Josh. 9:1-2; Jud. 1:26). Hittites were converted and served in David's army (1 Sam. 26:6; Uriah being one such; 2 Sam. 11:3). Solomon married Hittite wives (1 Kings 11:1), and Hittites became laborers for him (1 Kings 9: 20-21).

VERSE 4

"I am a stranger and a sojourner with you"  — Abraham represented himself as a foreigner with no continuing city. That was his state during his mortal pilgrimage in the land. This description of himself applies to all his seed today, whose eyes are centred upon the glorious future (Psa. 39:12; 1 Chron. 29:15; Heb. 11:13).

"Give me a possession of a burying place with you" — The whole land was Abraham's by promise, as all things are ours similarly (1 Cor. 3:21), but meanwhile he did not possess "so much as to set his foot on" (Acts 7:5). The purchased grave became a token of his right and title to the promised land (Isa. 22:16). 

"That I may bury my dead out of my sight" — Abraham "sorrowed not, as others which have no hope" (1 Thess. 4:13). Full of faith in the resurrection, he sought a place of burial for his wife and himself.

VERSE 6

"Hear us, my lord: thou art a mighty prince among us" — The margin gives the literal Hebrew as a prince of Elohim among us. Thus the children of Heth recognise Abraham's status among them, and, as is normal with worldly people, they flattered him with their tongues. See Psa. 5:9; and contrast the attitude adopted by Christ's followers, with whom there is no guile (1 Pet. 2:21-22; Rev. 14:5).

"In the choice of our sepulchres bury thy dead; none of us shall withhold from thee his sepulchre" — This was not intended to be taken seriously, but constituted a compliment which Abraham understood. The pretended generosity was a cover for bargaining. This is typical of the world, which often says what it does not mean; and whose compliments should never be taken seriously.

VERSE 7

"And Abraham stood up, and bowed himself to the people of the land" — Abraham complied with the decorum of the times, and treated his acquaintances with the greatest courtesy. See 1 Pet. 3:8. The Hethites might well be described as "the people of the land," for they were descendants of Canaan (Gen. 10:15). 

VERSE 8

"Even to the children of Heth and he communed with them, saying" — See notes above.

"If it be your mind that I should bury my dead out of my sight" — If they were genuine in their approach.

"Hear me, and intreat for me to Ephron the son of Zohar" — It is normal among people of the east, to employ mediators in such a transaction. Abraham conformed to the custom of the day, and was prepared to use others in a legitimate way to further his plans. Ephron signifies Fawnlike, Gazelle, which suggests his shy, elusive nature — a reason for the use of the familiar mediator. Zohar signifies whiteness, suggesting purity.

VERSE 9

"That he may give me the cave of Machpelah, which he hath, which is in the end of his field" — Machpelah signifies Double, and therefore denotes the Cave of the Firstborn (cp. Deut. 21:17). Sarah, Abraham (Gen. 25:9), Isaac and Rebekah, and Leah and Jacob (Gen. 49:30; 50:13), were buried there.

"For as much money as it is worth he shall give it me for a possession of a burying place amongst you" — The Hebrew signifies full money (see mg.). Abraham waved aside the game of bargaining. He wanted to know what the full price was, and he was prepared to pay it. He did not want favours of the Hittites. (Cp. Gen. 14:22-24).

VERSE 10

"And Ephron dwelt among the children of Heth: and Ephron the Hittite answered Abraham in the audience of the children of Heth" — The R.V. renders: was sitting in the midst of the children of Heth. He was there in front of Abraham, and the initiative was now with him. The eyes of all would turn to him to see how he would treat this matter introduced by Abraham.

"Even of all that went in at the gate of his city, saying" — This transaction took place in the gate of the city, where most such dealings took place (Cp. Ruth 4:1).

VERSE 11

"Nay, my lord, hear me: the field give I thee, and the cave that is therein, I give it thee" — This very generous offer, incorporating not merely the cave but the field as well, seems to suggest more than the formal and hollow courtesies of bargaining. The offer seems to be made genuinely, in respect to the status of Abraham. He had gained a great reputation with those "without" (1 Tim. 3:7). Nevertheless, Ephron could well expect adequate renumeration from such as Abraham and was fair and honest as his faith required.

"In the presence of the sons of my people give I it thee" — The transaction is over; the cave is yours!

VERSE 12

"And Abraham bowed down himself before the people of the land" — He courteously acknowledged the liberality of Ephron; but nonetheless proceeded with the actual purchase of the cave. Throughout the transaction, Abraham continued to assert his separateness. He kept himself distinct, proclaimed himself a stranger, would accept no favour at their hands, would not countenance intermarriage between his race and theirs, refused the gift of a sepulchre from Ephron as he previously had done with the spoils from the king of Sodom. The tomb of Machpelah is a constant reminder of Abraham's separateness (Acts 7:5).

VERSE 13

"And he spake unto Ephron in the audience of the people of the land, saying, But if thou wilt give it, I pray thee, hear me: I will give thee money for the field; take it of me, and I will bury my dead there" — Abraham firmly adhered to his original resolve. Whilst appreciating their kindness and courtesy, he remained determined in his separateness.

VERSE 15

"My lord, hearken unto me: the land is worth four hundred shekels of silver" — The value of this is difficult to assess. This is the first time reference is made to the shekel. It signifies weight without specifying how much. In the days of the Maccabees, the shekel of Israel was minted, and the silver coin was worth approximately £1.50 / 3600/= (current in end 2006). At that rate, the field would be worth about £600 / 1,440,000/= according to Ephron. The silver shekel was the coin of redemption under the Law (Exod. 30:13; Lev. 5:15). 

"What is that betwixt me and thee? Bury therefore thy dead" — This is an invitation to bargain.

VERSE 16

"And Abraham hearkened unto Ephron; and Abraham weighed to Ephron the silver, which he had named in the audience of the sons of Heth" — Abraham was in no humour to bargain. If necessary he preferred to suffer himself to be defrauded (cp. 1 Cor. 6:7). 

"Four hundred shekels of silver, current money with the merchant" — Silver is the price of redemption by which inheritance in the land is obtained. See its relationship to the price paid for the redemption of humanity, 1 Pet. 1:16-19. Abraham weighed out the silver according to approved standards, so that his right to the cave (the token of his inheritance) was secured legally.

The Burial of Sarah — Vv. 17-20. 

Abraham pays the price for the cave, and the title deeds are made over to his name. Afterwards Sarah is buried, to await the day of resurrection when she shall enter into her lot.

VERSE 17

"And the field of Ephron" — Notice the legal exactness of this verse, which describes the situation of the cave as exactly as modern title-deeds do the land described on them.

"Which was in Machpelah" — Signifying Double, perhaps typically pointing to Jew and Gentile who are united as one in Abraham.

"Which was before Mamre" — The cave of Machpelah is in Hebron, a short distance to the east of Mamre. Today an Arab mosque covers the site. Mamre signifies Power.

"The field" — Figuratively speaking of the Gospel planting (see Matt. 13:38). 

"And the cave which was therein" — The token of death which plagues all the work of the Truth under present circumstances.

"And all the trees that were in the field, that were in all the borders round about" — Figuratively, the people of God (Psa. 1:3; 92:12; Isa. 60:13).

"Were made sure"—The precise legal language of this verse, suggests that it was made legally sure and binding. The promise to Abraham is also sure; and the grave in Machpelah is a token of that. The certainty of Abraham's inheritance has been brought home to the world by the preaching of the Gospel; therefore, we believe, this verse should be viewed literally and figuratively. Literally as describing the legal purchase; figuratively as expressive of the preaching of the Gospel in these times of mortality.

VERSE 18

"Unto Abraham for a possession in the presence of the children of Heth" — Abraham's right to the portion of the land purchased, was made sure in the sight of the Canaanites. In like manner, the preaching of the Gospel has brought the certainty of Abraham's future inheritance before all humanity.

“Before all that went in at the gate of his city" — They had already acknowledged that he was a prince of God (v. 6), and now they conceded his legal right to the land. This will be repeated at the coming of Christ, when he will "possess the gate of his enemies" (ch. 22:17)

VERSE 19

"And after this, Abraham buried Sarah his wife in the cave of the field of Machpelah before Mamre" — Thus the faithful Sarah, loyal wife of Abraham, and sharer with him in all the vicissitudes of life, was laid to rest, in the sure and certain hope of a resurrection there from to life eternal.

"The same is Hebron in the land of Canaan" — Hebron means to join, unite, have fellowship. The original name of the city was Mamre.

VERSE 20

"And the field, and the cave that is therein, were made sure unto Abraham for a possession of a burying place by the sons of Heth" — There appears a discrepancy between the account of this chapter, and Stephen's statement in Acts 7:15-16: "So Jacob went down into Egypt, and died, he, and our fathers, and were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem." Jacob was buried in Machpelah, the rest of the fathers, apparently in Shechem. The statement, and were carried, therefore, relates to "our fathers" not to Jacob. What cave in Shechem did Abraham purchase according to this statement? He could have purchased such a cave, which afterwards was used as a burying place, though nothing is recorded of this transaction in the Old Testament. It may have taken place when he visited Shechem as recorded in Gen. 12:6. Certainly Stephen reveals such a thorough knowledge of the history of the Old Testament, that it is inconceivable that he should make a mistake in such a well known and famous transaction.

REFERENCE LIBRARY

Genesis Expositor - HP Mansfield

PARAGRAPH QUESTIONS:

1. How old was Sarah when she died?
2. How much of the promised land did Abraham receive from God?
3. Should we comply with the customs of men?
4. Why was this transaction made at the city gate?
5. Should we accept gifts from worldly people?
6. How is the tomb an indication of Abrahams seperateness?

ESSAY QUESTIONS:

1. Should we buy property in this life?
2. Where did Sarah die and what is the significance of this place?
3. What is our nationality?
4. How should we act when we are flattered by the people of the world?
5. Who were the people of Heth?
6. Is it right to barter? Give a reason for your answer.

DISCUSSION QUESTIONS:

1. Should Christadelphians spend long periods of time mourning their dead?
2. Should Christadelphian deaths be accompanied by wailing and great sadness?
3. Should flattery be part of the Christadelphian life style?