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Ver. 4. That I may bury my dead out of my sight.] She that had been “the desire of his eyes,” (Ezekiel 24:16) the sweet companion of his life, is by death so defaced, that he loathes to look on her. This we are to think on in our mourning for the dead; to bewail the common curse of mankind, the defacing of God’s image by death through sin, &c. And yet to comfort ourselves in this, that these “vile bodies” of ours, shall once be “conformed to Christ’s glorious body,” (Philippians 3:21) the standard in incorruption, agility, beauty, brightness, and other most blessed and inconceivable parts and properties.
Ver. 5. And the children of Heth answered Abraham.] “With good words and comfortable”. [as Zechariah 1:13] “Be pitiful, be courteous”. (1 Peter 3:8)
Ver. 6. Thou art a prince of God amongst us.] That is, excellent or prosperous, as Genesis 21:22; and it was their ingenuity and candour to acknowledge it. God’s people are “princes in all lands” (Psalms 45:16) Kings they are in righteousness and peace; but somewhat obscure ones, as was Melehizedek, and therefore little set by. (1 John 3:1,2) Unkent, unkist, as the northern proverb is. So was Christ the heir of all. But “we know that when he shall appear, we shall be like him”; that is enough for us. In the meantime, “the righteous is more excellent than his neighbour” (let him dwell by whomsoever), and shall be more prosperous, if it may be for his good.
Ver. 7. Abraham stood up and bowed himself, &c.] It is very comely in Christians to salute willingly; and in words and gestures to show civil respect even to wicked men. Abraham’s behaviour to these Hittites may shame the most Christians; yea, the very Hittites themselves may teach them good manners. Even the savage cannibals, saith a grave divine, may receive an answer of outward courtesy. If a very dog fawn upon us, we stroke him on the head, and clap him on the side. Much less is the common band of humanity untied by grace. If Elisha bade his man, or our Saviour his disciples, salute no man by the way, that was for haste’s sake; they should not hinder themselves in their journey by overmuch courtesy. Our Saviour was sweet and sociable in his whole conduct, and the proud Pharisees upbraided him for it. He never refused to go to any man’s table when invited, yea, to Zaccheus’ he invited himself, not for the pleasure of the dishes, but for the benefit of so winning a conversation. Courtesy allureth men’s minds, as fair flowers do their eyes. Pomponius Atticus so carried himself at Athens, ut communis infimis, par principibus videretur. Alexander the Great, got the hearts of his foot soldiers, by calling them pezetairouv, his fellow footmen, Aristotle, the better to insinuate into his hearers, read not to them (as other philosophers used to do) from a lofty seat or desk, but walking and talking with them familiarly, as with his friends, in Apollo’s porch, he made them great philosophers. Vespasian was as highly esteemed by the people for his courtesy, as Coriolanus contemned and condemned of all for his rusticity. With one churlish breath Rehoboam lost ten tribes, whom he would, and might not, recover with his blood. But whatsoever David did pleased the people. What a deal of courtesy passed between Boaz and his reapers! “The Lord be with you,” said he; “The Lord bless thee,” said they. (Ruth 2:4) The Turks’ salutation at this day is, Salaum aleek, Peace be to thee: the reply is, Aleek salaum, Peace be to thee also. The Romans had their χαιρς and their υγιαινε, answerable to our Good day, and Good evening. That finger next to the thumb they called Salutaris, because they put that finger to their mouth (as at this day the Roman dames do) when they saluted any. Charles V is renowned for his courtesy: when he passed by John Frederick the elector of Saxony, he always took off his hat and bowed to him, though he were his prisoner, and had been taken by him in battle. And when he had in his power Melancthon, Pomeran, and other divines of the reformed religion, he courteously dismissed them. As he is the best Christian that is most humble; so is he the truest gentleman that is most courteous. Your haughty upstarts, the French call gentle-villains. Dr Hall. Corn. Nepos in Vita Attici. Harpocrat. in voce πεζεταιρος. των διδασκαλικων επιβεβηκοτες θρονων.— Diog. Blount’s Voyage into the Levant. Dio in Vita Adriani. Becman., De Origin. in verbo Digitus. Parei Hist. Profan. Medul., p. 906.—Peacham’s Complete Gentaleman.
Ver. 8. If it be your mind that I should bury my dead.] Alexander the Great lay unburied thirty days together. His conquests above ground purchased him no title for habitation underground. So Pompey the Great, “ Nidus pascit aves, iacet in qui possidet orbem, Exiguae telluris inops.”— Claudian. Ut cui modo ad victoriam terra defuerat, deesset ad sepulturam, saith Paterculus. So William the Conqueror’s corpse lay unburied for three days; his interment being hindered by one that claimed the ground to be his. Abraham therefore doth well to make sure of a place of sepulture for him and his; and this at Hebron—which signifieth society or conjunction—for there lay those reverend couples, Abraham and Sarah, Isaac and Rebecca, Jacob and Leah, &c. These died upon the Promised Land, and being there buried, kept possession, as it were, for their posterity; as those that are dead in Christ do of heaven, for the saints that survive them. Sepulchres are symbols of the communion of saints, and of the resurrection of the dead. Hence the Hebrews call church yards Bethchajim, the house of the living. Job also calls the grave “the congregation house of all living”. (Job 30:23) As the apostle after him calleth heaven “the congregation house of the firstborn”. (Hebrews 12:23) The Hebrews call it gnolam hammalachim, the world of angels; and the author to the Hebrews, saith that the saints are come by Christ “to an innumerable company of angels”. [πανηγυριν, Hebrews 12:23] When godly men die, they are said to be gathered to their people. They do no more than repatriasse, as Bernard hath it; they are not put out of service, but removed only out of one room into another, out of the outter houses into the presence chamber. They change their place, but not their company, as good Dr Preston said upon his death bed. They are gathered by Christ’s hand, as lilies, (Song of Solomon 6:2) and transplanted into the Paradise of God. And this, Plotinus the Philosopher had a notion of, when breathing his last, he said, That in me that is divine, I resign up to the First Divine, that is, to God. As for the body it is but the case, the cabinet, the suit, the slough, the sheath of the soul, as Daniel calleth it. Scaligeri quod reliquum est, was Julius Scaliger’s epitaph. It returns to its original dust, and is sown as seed in the ground till the resurrection. (1 Corinthians 15:35) Daniel’s Chron., fol. 50. Veteres sepulchrum mortuorum domicilium credebant, et portum corporis appellabant.— Turneb. το εν εμοι θειον αναγω επι το πρωτογονον θειον.—Synes., epist. 139. λειψανα.
Ver. 9. For a possession of a burying place.] It is remarkable that the first purchase of possession mentioned in Scripture, was a place to bury in, not to build in. The Jews also had their sepulchres hewn out long before their deaths, to mind them of their mortality. Joseph of Arimathea had his tomb in his garden, to season his delights with the meditation of his end. The Egyptians had a death’s head carried about the table at their feasts. The emperors of Constantinople had a mason who came to them on their Coronation Day with choice of tomb stones, and these verses in his mouth— “ Elige ab his saxis ex quo (invictissime Caesar) Ipse tibi tumulum me fabricare velis.” Our first parents, saith one, made them garments of fig leaves; but God, misliking that, gave them garments of skins. So in the gospel he cursed the fig tree, which did bear only leaves to cover our sin, but commended the Baptist who did wear skins to discover our mortality. Dr Playfair.
Ver. 10. And Ephron dwelt.] Or, was sitting, sc., as a city counsellor.
Ver. 11. The field give I thee, &c.] A brave speech of a bountiful spirit, to a stranger especially; and in that respect beyond that of Araunah the noble Jebusite to David, his liege lord; “All these things did Araunah as a king give to the king”. (2 Samuel 24:23) Indeed, to give is a kingly employment; making men like to “the Father of lights, from whom comes every good gift and perfect giving”. (James 1:17) Kings are styled benefactors; and of the ancient kings of Egypt it is recorded, and was rehearsed among other of their praises, that they were ευμεταδοτοι, και κοινωνικοι, “willing to distribute, ready to communicate,” which are the apostle’s two words in 1 Timothy 6:18. Cyrus took more delight in giving than possessing, as his soldiers could say of him in Xenophon. It is not only better, but sweeter to do good, than to receive good, said Epicurus. It is a “more blessed” thing, saith our Saviour. Titus would say, when he had done no good, he had lost a day: et molestius erat Severo Imperatori nihil peti, quam dare. Our General Norrice, like that Bishop of Lincoln, never thought he had that thing, which he did not give. Few such now-a-days. ευεργεκαι.— Diodor. Sic., lib. i. (Luke 22:25) Διδους μαλλον η κτωμενος ηδεται του ευ παχειν το ευ ποιειν, ου καλλιον μονον αλλα κια ηδιον.— Epicur.
Ver. 12. Abraham bowed down himself.] Civil courtesy is a Christian duty. Religion teacheth not a severe austerity of carriage, or rusticity; but humanity and a genuine affection.
Ver. 13. I will give thee money.] Full money, as he had said, (Genesis 23:7) or as much money as it is worth. Such is the care of the conscientious, that they had rather lose of their own, than usurp of another’s. And that he gives a just price for the field, was an act of great wisdom; for hereby he provided that his posterity might not hereafter be put beside it.
Ver. 14,15. What is that between me and thee?] Who both are great friends, and well underlaid. See a like kind contestation between David and Araunah, 2 Samuel 24:22,23.
Ver. 16. In the audience of the sons of Heth.] Whom he takes to witness, and so provideth for his security and quietness afterwards; as did also Jeremiah in the purchase of his uncle’s field. Wisdom and circumspection are to be used in contracts and covenants. Current with the merchant.] It may well be said of money hoarders, they have no quicksilver, no current money.
Ver. 17. Which was in Machpelah.] Where was a double cave, one within another: and haply one for men, and another for women. This was not that purchased burying place whereof Stephen spake, (Acts 7:16) for that was in Sychem, this in Hebron; that was bought of Emor the father of Sychem, this of Ephron.
Ver. 18. Unto Abraham for a possession.] Thus Abraham, as a purchaser, had some land in Canaan; but not as possessed of it by God’s gift, which is St Stephen’s sense. (Acts 7:5)
Ver. 19. And Abraham buried Sarah his wife.] The last office of love to bring the deceased saints honourably to their “long home,” (Ecclesiastes 12:5) to lay them in their last “bed,” (Isaiah 57:2) to put them into the grave, as into a haven and harbout, where they may rest from their labours, “till their change shall come.” (Job 14:14) This is to “deal kindly with the dead”; (Ruth 1:8) “to show mercy to them,” (2 Samuel 2:5) especially when “the mourners go about the streets,” (Ecclesiastes 12:5) when there is a “great mourning made over them,” as for Stephen, (Acts 8:2) and a “great burning for them,” as for Asa, (2 Chronicles 16:14) -of whom also it is further added, as an honour, that he was “buried in his own sepulchre, which he had dug for himself among the kings of Israel in the city of David, and laid in the bed that was filled with sweet odours,” &c. Of Joram, Joas, and Ahaz, it is expressly noted in the Chronicles, that they were buried in the city of David, but not in the sepulchres of the kings of Judah. A worse place was thought good enough for them, unless they had been better. As of Tiberius the emperor it is storied, that he was so hated for his tyranny, that when he was dead, some of the people would have had him thrown into the river Tiber; some, hanged up at such another place as Tyburn. Others also made prayer to mother Earth, to grant him, now dead, no place but among the wicked. Contrarily when Dio died, the people of Syracuse would have gladly redeemed his life with their own blood; which because they could not, they buried him very honourably in an eminent place of their city. Whereas anciently, as Lambinus well noteth, kings and princes, in Homer and other poets, are not read to have been buried, but without the gates, somewhere in the fields and gardens; as the patriarchs also were, looking for the return of that everlasting spring. Scalae Gemoniae, a place in Rome where condemned persons were cast down from a pair of stairs into the Tiber.—Ainsworth. Quidam etiam Terrain matrem orarent, &c. -Pareus. Cornel. Nepos in Vita Dionis. Dionys. Lambin. in Annot. ad locum.
Ver. 20. Were made sure] sc., by witnesses, without writings: but now it is hard to be sure of anything; there is so much robbery and rapine amongst the sons of men.