21 SARAH’S DEATH

Sarah died at age 127. Almost forty years before, at age 90, she had called herself “worn out.” Old people will not die sooner than when they discover they are old, but they may die better, for by remembering they are old they also live more carefully. No matter how old we are, all must at last die. Abraham and Sarah lived comfortably and we assume happily together many years, but death parts those whom nothing else could part. The special friends and favorites of Heaven are not exempted from the stroke of death. She died in the land of Canaan, where she had lived as a “traveler” for sixty years. Our travels here are temporary and now it was time for Sarah to travel on to the permanent.

Abraham was a true mourner. He not only performed the ceremonies of mourning, we assume according to the custom of those times, but he sincerely lamented the great loss he had of a good wife. He gave proof of the endurance and faithfulness of his affection for her to the last. He mourned for her AND wept over her. His sorrow was not counterfeit, but real. He came to her tent, and sat down by the corpse, there to pay the tribute of his tears, that his eye might affect his heart, and that he might pay the greater respect to the memory of her that was now gone.

It is not only lawful, but it is a duty, to lament the death of our near relations, both in submission to the sovereignty of God who has the right to take what He, our ruling Lord of life, gave and who by death calls to weeping and mourning, and in honor to those to whom honor is due. Tears are a tribute due to deceased friends. We grieve but we do not sorrow as those that have no hope; for we have a good hope, hope for the ones we lose and hope also for ourselves.

Stephen spoke to the Sanhedrin about Abraham (Acts 7:5) and said that God “gave him no inheritance here” and Genesis 23:4 says “Sell me some property for a burial site so I can bury my dead.” These verses are consistent with each other. Abraham had to buy a grave site. Abraham made a humble request of his neighbors the Hittites, for a burying-place among them. However, it may seem strange he had to do this since God had given the whole land to him and his descendants. But timing in claiming a promise is an important matter. To claim his property Abraham would have had to go to war and he had proven he was capable of that, but with a dead wife on his hands this was no time for war. We should wait for the right time to claim a promise.

It would be wise 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. God provided a diversion for Abraham’s grief since he had to take care of a practical matter. “. . . Abraham rose from beside his dead wife and spoke to the Hittites.” If we find ourselves in danger of over-grieving for dead relations, and are entering into that temptation, we must avoid excessive despondency sitting alone in endless melancholy. There must be a time to stop mourning, stop crying, stop the grief and to stand up from before our dead.

Care of the funeral may, as here, be a blessing to divert grief for the death when grief over death is most likely to make us a captive. Weeping must not hinder living. “. . . so I can bury my dead.” Surly this practical matter has some therapeutic value. But more importantly, thanks be to God, our happiness is not bound up in the life of any creature.

Abraham admitted he was a stranger. “I am a foreigner and stranger among you.” As though to say, “I am unprovided for, and must become a humble beggar to you for a burying-place.” This was one time which Abraham took to confess that he was a stranger and a pilgrim upon earth; he was not ashamed to admit it publicly. He knew it, thought it and stated it publicly. Hebrews 11:13 says, “All these people were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from a distance, admitting that they were foreigners and strangers on earth.” If we intend to lead people to heaven, perhaps we too should admit we don’t hold too closely to anything or anyone here. 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.” 

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 discolored, and fit to be removed from our sight and into the land of darkness. While she was in his sight, it renewed his grief, which he could prevent if he could bury her.

The Hittites honor Abraham with a title of respect in verse 6: “Sir, listen to us. You are a mighty prince among us.” He called himself a stranger and a sojourner; they call him a great prince. Is there a lesson here that those that humble themselves shall be exalted? God had promised to make Abraham’s name great and this may be a part of the beginning of the fulfillment with the beginning of possession of the whole land taking place in the purchase of a small part of it. 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 distance, selfishness, and ill-humor, of many that call themselves believers. These Canaanites would be glad to mix their dust with Abraham’s and to have their last end like his.

Abraham, returns the Hittites his thanks for their kind offer with all possible courtesy and respect; though a great man, an old man, and now a mourner, yet he stands up, and bows himself humbly before them. Verse 7 says, “Then Abraham rose and bowed down before the people of the land, the Hittites.” Believers should use good manners.; and those abuse it who replace it with rudeness and silliness. Abraham then identifies the place he thinks most convenient, namely, the cave of Machpelah, which likely was near him, and had not yet been used for a burying-place. The present owner was Ephron. Abraham cannot pretend to know Ephron, but he desires that the neighbors would share their knowledge of Ephron with himself that he might purchase the field and the cave, included in the property. A moderate desire to get something that is convenient for us, by fair and honest means, purchase or work, is not coveting what belongs to another such as is forbidden in the tenth commandment, but is an honest exercise of barter or work. We want, then buy.

Ephron proposes to make a present of his field to be given to Abraham. Cultural differences may be observed here. Eastern cultures sometimes use a polite language and offer to give something, but Abraham knew that he really still needed to make the appropriate payment. On the other hand, Abraham had undoubtedly been kind to his neighbors and now he received back their kind treatment. Proverbs 11:25 says, “A generous person will prosper; whoever refreshes others will be refreshed.” Showing kindness not only brings glory to God, but also personal benefits will be received.

Abraham seems to decline Ephron’s “offer” and expresses an abundance of thanks in return. Abraham bows low before the people of the land, that they might respect Ephron the more in view of the respect they saw Abraham give them. But Abraham nevertheless resolves to give him money for the field, even the full value of it. It was neither in pride that Abraham refused the gift, nor because he did not want to be obligated to Ephron, but, in justice, Abraham was a wealthy man having plenty of silver and gold with which to purchase the land. He did not need a gift. He could purchase it. He was able to pay for the field. Honesty, as well as honor, forbids us to receive unnecessary kindness from our neighbors.

Abraham, prudently would pay for it lest Ephron, when this generous mood moved by the sorrow of the grieving Abraham would later regret having given such a gift. Would Ephron be like the king of Sodom whom Abraham prevented from saying that he made Abraham rich by not taking any of the spoils he might have taken? If Abraham would decline to receive spoils from the King of Sodom, would he now say something else to Ephron when the circumstances were similar? Abraham prevented Ephron and his descendants from complaining about Abraham possessing property among the Hittites. They could not attempt to claim it back because the purchase was done decently, in order, publicly and evidently according to local custom. In the same way David afterwards refused Araunah’s offer. He did not want to sacrifice to God something that cost him nothing. Abraham could and would pay for a place for burial of his beloved Sarah. We do not know what complaints we may later receive from those who are now most kind and generous. Let us be wise, not selfish or greedy.

The price of the land fixed by Ephron was expressed but not demanded. “Listen to me, my lord; the land is worth four hundred shekels of silver, but what is that between you and me? Bury your dead.” I think this was the way Ephron’s culture worked. But, at any rate, for his part, Abraham would rather pay Ephron the full amount than have so much money in his pocket. This could have been the first time the local people observed someone who had, but did not love, money. And indirectly we too, many generations later, can learn how to think lightly of material wealth. “what is that between you and me?” as though to say  “It is a small matter, not worth speaking of.” Materialistic persons would have said, “It is a deal of money; it will go far in a child’s portion.” But Ephron says, “What is that?” It is an excellent thing for people to have less regard and love for the wealth of this world. Jesus said it the most clearly, when He said as recorded in Luke 12:15, “Watch out! Be on your guard against all kinds of greed; life does not consist in an abundance of possessions.”

Abraham showed great courtesy, and kindness to his friend and neighbor. 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 the distinct difference in their religions (polytheism vs. monotheism), but was much kinder to him than some people are to their own brothers: “what is that between you and me?” No little thing should create contentions and differences between true friends. When we are tempted to be hot in resenting insults, high in demanding rights, or hard in denying kindnesses, we should answer the temptation with this question: “What is that between me and my friend?”

The Bible relates the conclusion of the public treaty between Abraham and Ephron about the burying-place. Everyone could know what happened, who sold what to whom and for how much. Prudence, as well as justice, directs us to be fair, and open, and above-board, in our dealings. Unfair contracts hate the light, and choose to be secret; but those that intentionally and deliberately include honesty in their bargains do not mind who knows the details. “Abraham agreed to Ephron’s terms and weighed out for him the price he had named in the hearing of the Hittites: four hundred shekels of silver, according to the weight current among the merchants” (16). Abraham, without further delay, pays the money without hesitation, pays it in full without subtracting anything, and pays it by weight, current money with the merchant, without deceit. Some churches today maintain a policy of posting or announcing the financial matters in the operation of the church. In doing this, they maintain the policy of Abraham in his financial dealing. When the financial records are open to church members view, no one will misunderstand, or suspect cheating, stealing, selfishness or mismanagement.

Though all the land of Canaan was Abraham’s by promise, yet, the time to take possession had not come. What he needed now he bought and paid for. Earthly possessions are not promised to believers. The saints’ title to an eternal inheritance does not entitle them to the possessions of this world, nor justify them in doing wrong. Ephron’s field, with all its parts, is conveyed to Abraham and his heirs for ever in open court, by such a public declaration before witnesses as was sufficient according to the customs of the time. Generations later we readers of the story can learn that what is bought must be honestly paid for and what is sold must be honestly delivered and secured.

Abraham takes possession and buries Sarah in the cave which was in the purchased field. Now that Sarah was dead a peculiar place must be found for her remains. It is worth noting that a burying-place was the first spot of ground Abraham possessed in Canaan. Looking objectively at human life we might notice that when we enter into the world it is good to think of our going out of it. As soon as we are born, we begin to die.

This small piece of real estate was the only piece of land Abraham ever possessed though the country was all his own in promise. Those who have least of this earth find a grave in it. Abraham provided, not cities, as Cain and Nimrod, but a sepulcher to be a constant memorandum of death to himself and his posterity, that he and they might learn to die daily.