Commentary on Genesis and Exodus, Commentary · Chapter 23
CHAP. XXIII.
1. The Argument and Contents.
THis Chapter treateth: 1. Of the death of Sarah, and Abrahams mourning for her, vers. 1, 2. 2. Of Abrahams care for her buriall: both of the communication had with the Hittites, and of the purchase of the ground at the hands of Ephron, vers. 12. to 18. Lastly, of the funerall it selfe, vers. 19.
2. The divers readings.
v. 1. In Ciriah Arbe. C.B.G.P. the City Arbee. H.S.T.
appell. f. pr. T.H.r. H. alt. H. det. S. ad. ap f pr. T r. divers. accept.Arbee, which is in the vally. S. the others have not this clause.
v. 3. Rose from the office of the funerall: ab officio funeris. H. from the dead. S. from the fight of the dead, or corps. caeter.
v. 4. To bury my dead. H. to bury my dead from me. S. out of my fight or face. caeter.
v. 5. Not so my Lord. S. the rest have it not.
v. 9. Cave of Machpelah. G.B.T.P. double cave. caet. but it seemeth rather to be the proper name of a place, vers. 17.19.
v. 10. Ephron dwelled. H.G. stood in the middest. C. sate in the middest. caeter. jashab signifieth both to dwell and sit: he sate at this time in the middest among them.
B.G.r.v. 13. Because you are with me, heare me. S. I pray you heare me. H. If you will shew me mercy. Ch. B.G. if you be that man. Tr. 1. If you be the ruler and Lord of the ground. If you will give it. B.G. heb. if then, without any other words.
v. 15. I have heard. S. heare me. caet.
v. 16. Which is received for merchandise in every Province. G. which is currant among merchants.mutat. pers… nar. B.G.S.H. which passeth among merchants. Tr.
1. The Explanation of doubtfull questions.
QUEST. I. Of the yeares of Sarahs life, why noted.
Vers. 1. ANd Sarah lived an hundred twenty seven yeares, &c. 1. The Hebrewes note,Hebrewes curious notes. that the death of Sarah is immediately joyned to the birth of Rebecca, according to that saying in Ecclesiastes, The Sunne riseth, and the Sunne setteth, Mercer. 2. She is the only woman, whose whole age is recorded in Scripture. 3. Because the words are, she lived an hundred years, twenty yeares, and seven yeares: some Hebrewes note by the dividing of the yeares, that she was at an hundred yeares as faire as at twenty, and as chaste as at seven. But this is too curious, seeing that the like phrase is used in setting downe Ismaels years, Gen. 25.17. in whom the like constancie, especially in goodnesse, appeared not. 4. Isaack was at this time thirty seven yeare old, being borne in Sarahs ninety yeare: therefore the Hebrewes observe that the letters of the first word vaiihu, doe make thirty seven, insinuating thereby, that these were the best dayes of Sarahs life, after the birth of Isaack, in whom she joyed. 5. But it is not like that Isaack was now thirty s… ven yeares old, and Sarah died the same time when Isaack was offered up, the Devill representing the manner thereof to Sarah, as the Jewes fable, whereupon shee tooke a conceit and died: for whereas Abraham returned from Mount Moriah to Beersheba againe, and there dwelled, Gen. 22.19. but now he was removed to Hebron, where Sarah died; there must needs some good space of time come between Isaacks offering up, and Sarahs death, Perer. 6. Whereas the word is put in the plurall, the lives of Sarah: we need neither refer it to three lives in man, the vegetative, sensitive, intellectuall life, nor to the changes & alterations, wich seemeth to make one life many: but the word is so used according to the phrase of the Hebrew language, Calv.
QUEST. II. The City of Arba, whence so called.
Vers. 2. SArah died in Kiriatharba: Which City Arbah, which signifieth foure, was so called; 1. Neither of the foure giants, Ahiman, Sheshan, Talmai, Anach, Num. 13.23. for these were long after Abrahams time. 2. Nor yet of the foure Patriarks, Adam, Abraham, Isaack, Iacob, there buried: for neither can it be proved that Adam was there buried, and it was so called before the other were there buried. 3. Neither was it so named of the forme and fashion of the City, which should consist of foure parts. 4. But the Citie bare this name of Arbah, the father of Anak, Iosu. 14.14. and 15.13. Mercer.
QUEST. III. Of Hebron, supposed to be the City of Iohn Baptist.
THe same is Hebron. 1. This City was not so named of Hebron, which came of one of the sonnes of Caleb, mentioned, 1 Chron. 2.42. for it was so called long before his time. 2. It is probable, that this City Hebron was the place of Iohn Baptists Nativity: for this City did belong to Iudah, and was a City of the Priests, 1 Chron. 6.55. it was also situate in the hilly Countrey, Iosua 14.12. so was the City of Iohn Baptist, both a City of Iudah belonging to the Priests, where Zachary his father dwelt, and had the situation in the hill Countrey, Luk. 1.39. 3. This Hebron is said to bee in Canaan, as it is taken for the name of the whole Countrey: for the Canaanites were also one of the seven Nations that inhab…ted that Countrey: to whom Hebron belonged not, but to the Hittites, Perer. 4. Hebron signifieth a society or conju…ction: for there Abraham and Sarah, …saack, Rebecca, Iacob, Lea, lay buried together as honourable couples: from hence then it seemeth the name was derived, Muscul.
QUEST. IV. Whence Abraham came to mourne for Sarah.
Vers. 2. ABraham came to mourne, &c. 1. Neither is it like that Abraham at this time dwelled in Beersheba, and Sarah in Hebron, and that he came thence hither to bewaile S…rah: for Abraham as he bewailed Sarah being dead, so he would not be wanting to her in her life. 2. Neither did Abraham come from burying of his father Thare, as some thinke: whom Pererius would have to die two yeare before: but the truth is, that he was dead 62. yeares before: for Abraham was now 137. yeares old, who was borne in the 70. yeare of Tharehs age, who lived 205. yeares in all: so Abraham was 75. yeares old when his father died, Gen. 12.5. to that adde 62. so shall we have Abrahams age of 137. 3. Neither doth this comming of Abraham signifie onelyonly his addressing and preparing of himselfe to mourne, Mercer. 4. But Abraham commeth from his owne tent into Sarahs, to mourne for her, for they had their tents and habitations apart, as it may appeare, Gen. 24.67. Iun.
QUEST. V. Wherefore Abraham weepeth over the corps of Sarah.
Vers. 2. TO mourne for Sarah, and to weepe for her. 1. As Abraham by his weeping shewed his affection, so by his mourning voice he set forth the vertues of Sarah, and bewailed his losses, Perer. 2. He weepeth over the corps, not to provoke himselfe to weepe by the sight thereof, being of late so much lightned with joy for Isaacks deliverance, as some Hebrewes thinke: but according to the use which then was, and after continued among the Jewes, which was to weepe a certaine time at the bodies or graves of the dead, as is evident, Ioh. 11.37.
QUEST. VI. Whether it were lawfull for Abraham to buy a place of buriall.
Vers. 4. GIve me a possession of buriall with you, &c. Here a question is moved, whether it were lawfull for Ephron to sell a place of sepulture, or for Abraham to buy it: for answer whereunto, 1. I neither thinke with Hierome, Hieron. trad. in Gen. 23.that Ephron did not well in selling a place of buriall for money, and therefore his name is changed from Ephron with vau, to Ephron without vau: but if it were a fault in Ephron to take money, Abraham could not be without fault in urging him to …ke it: 2. Neither can Abraham be excused, in redeeming by this meanes his trouble and vexation, as Aquinas thinketh: for we must not doe evill that good may come thereof.Lyran. in 23. Gen. 3. Neither say we with Lyranus, that Abraham buyeth onelyonly the ground, the right of sepulture he buyeth not, but desireth it to be given him: for Abraham desireth it to be given him onelyonly for his money, and not otherwise: as it followeth, vers. 9. 4. Nor yet with Thomas Anglicus, that the Sepulture of the Gentiles is no sacred thing, and therfore it cannot bee symoniacall to sell it:Thom. in cap. 23. Gen. for it had beene notwithstanding symoniacall in Abraham to buy it, that was no Gentile but a beleever. 5. Nor yet is Cajetans answer sufficient, that the place of buriall was then no sacred thing, there being no positive lawes made as yet of that matter, and therefore it was no sinne: for sinne is not a transgression of humane positive lawes, but of Gods Law. 6. Nor yet say we with Tostatus, that Ephron intended onelyonly to make this field a burying place:In cap. …3. Gen. but as yet none were there buried, and therefore the place was not sacred. 7. But I rather preferre Thomas Aquinas other resolution, that this double cave was not yet consecrate or ordained for sepulture,Tostat. in cap 23. Gen. and therefore Abraham might lawfully buy it, and the other sell it: as it is lawfull to buy a peece of ground to build a Church, or make a Churchyard in. 8. Adde hereunto, that Abraham would bury his dead apart from the Infidels, that had no hope of the resurrection, Calvin: and that the dead should take possession of that land, which should afterward be given to their living and remaining posterity, Mercer.
QUEST. VII. Abraham why he is called a Prince of God.
Vers. 6. THou art a Prince of God among us. 1. Not that he was a King, or had any authority over them: as the Septuagint read, Thou art a King from God among us. 2. But either he is so called, because he was as Gods oracle (the Lord speaking to him by visions and dreames) unto whom they had recourse for counsell in difficult matters, Lyran. Tostat. 3. Or because according to the Hebrew phrase, excellent things are so named of God, as the mountaine of God, a man of God: the wrestlings of God, that is, excellent wrestlings, Gen. 38. Calvin. Perer. 4. Or he is so called a Prince of God, because the Lord prospered him, and made him famous for his vertue and godlinesse: as Abimelech said, God is with thee in all thou doest, Gen. 21.22. Iun.
QUEST. VIII. Why they did not forbid Abraham a place of buriall.
Vers. 6. NOne of us shall forbid thee his sepulchre, &c. 1. Some thinke, that the Hittites upon some hope which they conceived of the resurrection, were willing that Abraham should burie his dead among them, Lyppoman. but of that there is no certainty out of the text. 2. B…t hence it is gathered, that every family and kindred had a peculiar place of buriall for themselves, Mercer. 3. The courtesie of this people is to be noted, that reverenced Abraham for his gifts, whereas even among Christians many times men are envied and hated for their good parts, Muscul.
QUEST. IX. Why it was called a double Cave.
Vers. 9. THe cave of Machpelah, or double cave. It was so called. 1. Not for that in one cave they buried the men, in the other the women. 2. Or because one cave was placed directly over another, Lyran. 3. Or that one was enclosed in the middest of the other, Hamerus. 4. Or because Adam was buried in one, Eva in another, Thom. Anglic. 5. Neither was it so called double, beccause of the exlency, for that it opened upon Paradise, as the Hebrewes. 6. But it hath this name, because it was a spacious cave, having many receptacles and corners, Mercer. 7. So that we need not runne here unto allegories, as Gregory by this double cave, understandeth the contemplative and active life, whereby men are buried and sequestred from the vanities of the world, ex Perer.
QUEST. X. Why Ephron setteth a price of 400. sickles.
Vers. 15. THe land is worth foure hundred sickles of silver, &c. 1. Ephron speaketh not this in Abrahams eare, nor signifying thereby, that the ground cost him so much, and he could not well sell it under, nor yet is it his meaning, that the ground was worth more to another, but to him, as his friend, he would make no greater price: but Ephron dealeth simply, that so small a price was not to be stood upon betweene them, Mercer. 2. Abraham received gifts of Pharao and Abimelech, and refused them not: but here he would not receive a peece of ground of gift, because it was to remaine to him and his posterity. 3. Although Abraham purchased this cave for his money, yet it is true, as Saint Stephen saith, that he had not so much as the breadth of a foot, that is, of Gods gift. 4. Whereas some collect, that these foure hundred sickles signified the terme of foure hundred yeares: which time expired, then the whole Countrey should fall to Abrahams posterity, it is too curious, Mercer. how much a sickle is valued at, hath beene declared before, quaest. 11. in cap. 20.
QUEST. XI. Ephron not faulty in taking Abrahams money.
Vers. 16. ABraham weighed to Ephron the silver, &c. 1. It was the use then to deliver money by weight: and in that it is added, it was currant money among merchants: Ephron did not as R. Isaach imagineth, get some merchant to tell the money, and to refuse that which was not good, but the meaning is, that Abraham payed currant money both for weight and goodnesse, Mercer. 2. The Hebrewes, whom Hierome follow, and the Cabulists, because Ephron is written here without vau, doe note, that as something was taken from his name, so his credit was empaired:The Hebrewes curious notes. but this note is not true, for afterward Ephron is expressed with vau, as also it is usuall in the Hebrew tongue to have words set downe sometime fully, sometime with abbreviation. 3. The like curiosity is in the Cabalists: who observe, that the foure letters of Ephrons name, doe signifie 400. answerable to the summe of money received: for neither did Ephron commit any unlawfull thing in selling, nor Abraham in buying.
QUEST. XII. Of the circumstances and manner of contract which Abraham maketh.
Vers. 17. OVer against Mamre. 1. This Mamre and Hebron were all one, as is expressed, vers. 19. from whence not farre off was the plaine or valley of Mamre, where Abraham dwelt so long time: whence he espied and marked this place as fittest for buriall. 2. Here all the circumstances used in bargaining and selling are expressed: as the bounding and confronting of the place, as also the appurtenances, namely the trees. 3. Like as Ieremie in making a solemne purchase, with writing, sealing, witnesses, and delivery, chap. 32. did thereby shew the certainty of the returne of the Israelites into that country againe: So Abraham by making sure worke in this contract, doth professe his hope of obtaining the land of Canaan, as God had promised.
QUEST. XIII. How Moses and Steven reporting this story, may be reconciled.
THere remaineth yet a great question, that whereas Abraham in this chapter is said to have bought a burying place of Ephron the sonne of Zoar: Stephen reporting the same storie saith,Reconciliation of places. that Abraham bought it of the sonnes of Emor, sonne of Sichem, Act. 7.15, 16. Now that these places may be the better reconciled, I will set downe the words themselves, as they were uttered by Saint Stephen, Act. 7.15, 16.Act. 7.15, 16. expounded. So Iacob went downe into Egypt, and he died, and our fathers: and were removed unto Sichem, and put in the Sepulcher which Abraham had bought for money of the sonnes of Emor, sonne of Sichem.
Out of these words foure principall doubts doe arise: first, how it is said,Whether all the Patriarks were removed to Sichem. that the fathers were removed into Sichem: whereas the Scripture maketh mention onelyonly of the burying of Iosephs bones there, Ios. 24.32. But this doubt is easily removed, for although that speciall mention be made of Ioseph onelyonly, both because he was the most honourable of all the Patriarks, and for that he gave a speciall charge to his brethren, and tooke an oath of them for the carrying of his bones out of Egypt, Gen. 50.25. yet it is like, that the rest of the Patriarks were also removed thither. And S. Hierome witnesseth, that in his time the Sepulchers of the twelve Patriarks were shewed in Sichem, Epist. 101.
The second doubt is, how the Patriarks are said to be put in the Sepulcher that Abraham bought: hereof there are three solutions. 1. The Syrian Interpreter readeth in the singular number, He was put, The Patriarks whether buryed in Abrahams Cave.and so applieth it onelyonly to Iacob: but all the translations are against this reading, which with one consent read in the plurall, and they were put, and so is also the originall, etethesan, they were placed. 2. Some take it according to the phrase of Scripture, which speaking in the plurall, yet meaneth some one: as Matth 26.8. the Disciples are said to have murmured, whereas Iohn imputeth it onelyonly to Iudas, chap. 12.4. so in this place Iacob is onelyonly understood to be buried in that Sepulcher, Perer. But this answer is not sufficient, for if this be understood of Iacob, then the former speech also, that they were translated into Sichem, which is no where extant in Scripture, that Iacob was carried thither: and that instance of Iudas is nothing like, for though Iudas was the beginning of the murmuring, yet some other of the Disciples might consent unto him. 3. Some doe understand it joyntly of Iacob and the fathers, that part of them were buried in Sichem, part in Abrahams cave in Hebron, Iun. in paral. and some affirme that the twelve Patriarks were buried in Hebron, though first removed to Sichem, Iosephus lib. 2. antiquitat. 4. But it is more probable, that they were buried in Sichem, in that place of ground which not Abraham, but Iacob bought of the sonnes of Hemor, as shall be seene afterward.
The third doubt is, that Hemor is said to be the sonne of Sichem, whereas he was Sichems father:Hemor Sichems father, not his sonne. 1. Some answer, that Zohar Ephrons father was also called Hemor, and his father Sichem, Lyranus, Cajetan. But this is not like, that where we finde an Hemor that was Sichems father in Scripture, wee should without warrant devise another Hemor to be Sichems sonne: and seeing one Ephrons father is mentioned in the story, there was no reason for Stephen to name his grand-father here. 2. Wherefore this doubt is more easily salved thus; that whereas in the originall there is neither father nor sonne expressed, but only thus, Hemor of Sichem, the Scripture will beare it as well to understand father as sonne: as Luk. 24.10. we read Mary of Iames, without any other addition, that is, the mother of Iames, How Abraham is said to have bought a Sepulcher of the sonnes of Hemor, which Iacob did, and not Abraham.as another Evangelist expoundeth, Mark. 15.40.
The fourth doubt remaineth: because Abraham is said to have bought the Sepulcher of the sonnes of Hemor, whereas it was Iacob and not Abraham: to this question foure answers are made:
1. Some thinke that Stephen in so long a story might faile in memory, and mistake one name for another, Abraham for Iacob: sic Beda, Eugubinus, Melchior Canus, &c. But this is not like: 1. Because Stephen was full of the holy Ghost, and directed thereby to speake. 2. Though Stephen had slipped, Saint Luke would not have recorded that errour. 3. The Jewes would have derided Stephen, if hee had committed so apparent an oversight. 4. If the least errour should be admitted in Scriptures, wee should never be at any certainty for our faith.
2. Some others doe affirme, that Zohar Ephrons father was also called Emor, and so Abraham bought it of Ephron the sonne of Zohar or Emor, Lyran. Cajetan. But this exposition I refused before, both for that no such thing is mentioned in Genesis, from whence this story is alleaged: neither any other Hemor of Sichem is read of, but of whom Iacob bought the parcell of ground: as also Abraham bought it of Ephron the sonne of Zohar, but this text saith, of the sonnes.
3. Some doe joyne the words thus together, And they were put in the tombe by the sons of Hemor of Sichem, which Abraham bought, and would have this to be the meaning, that the Sichemites translated the Patriarks from Sichem to Hebron, not vouchsafing them any buriall among them. But beside, that there is no evidence of this fact out of the Scripture, it is more like that the Sichemites, abhorring the memory of Simeon and Levi their cruelty, would rather have unburied them, than honoured them with their fathers grave and sepulture.
4. Neither yet can I consent, that Abraham through the errour of the Writers and pen-men was thrust into the text for Iacob: which is the conjecture of Eugubinus, Lyppoman, Calvin, Beza. 1. Both for that there is no similitude betweene the names of Abraham and Iacob, and so one not likely to be mistaken for another. 2. As also there can be no Copy shewed, that readeth Iacob for Abraham; neither Greeke, Syriake, or Latine. 3. And it is evident that Stephen pointeth at that Sepulcher which Abraham bought, for Iaecob bought not a Sepulcher, but a peece of ground to build an Altar in: and for an hundred lambs, not for silver, for the which Abraham is here said to buy it.
5. Wherefore there remaineth onelyonly this way to reconcile these places, which for my part I doubt not but to preferre before the rest: Saint Stephen in this place abridgeth two histories, one of Abrahams buying a Sepulcher, the other of Iacobs purchase of a peece of ground from Hemor: so that his meaning is, that Iacob and the fathers were buried, part in Sichem, part in the Sepulcher in Hebron: these words then of Emor of Sichem must be referred to the first words, They were removed to Sichem, sie histor. Scholast. Iun. parall. the words then comming betweene, and were put in the Sepulcher which Abraham bought for money, must be read with a parenthesis, and the sense suspended to make a perfect sentence. The like example, where two histories are abridged and joyned together, we have Exod. 12.40. The dwelling of the children of Israel while they dwelled in Egypt, was 430. yeares: in which summe is comprehended not onelyonly their dwelling in Egypt, (for so long they were not sojourners there) but in Canaan, in a land not theirs: and yet the one is named, the other understood: so then as the saying is true, In sensu diviso, non composito, dividing the sense and sentence concerning their abode both in Egypt and Canaan: in like manner, in this place the sentence must be divided, and part referred to Abrahams purchase, part to Iacobs.
4. Places of Doctrine.
1. Doct. Lawfull to weepe for the dead, so it be done in measure.
Vers. 2. ABraham came to mourne for Sarah, and to weepe for her. It is lawfull then to mourne and lament for the dead, so it be done in measure and moderately. Man is not as a stocke or a stone, to be without all naturall passions or affections. We see that our Saviour himselfe also wept going to Lazarus grave, which they interpreted to proceed from his love, Ioh. 11.35. Saint Paul forbiddeth not to sorrow at all, but not as men without hope, 1 Thes. 4.13. Wherefore that saying of Solon, Mors mea ne careat lachrymis, &c. Let not my death want teares, so it be done temperately, is to be preferred before that of Ennius, Nemo me lachrymis decoret, &c. Let no man weepe for me, Perer.
2. Doct. Our mourning for the dead must be in measure.
Vers. 3. ABraham rose up from the sight of the corps, &c. Lest that he might be overcome of griefe, he removeth the object thereof: which teacheth us that we should keepe a measure in our griefe: not to mourne as the heathen doe, that have no hope of the resurrection: or as those passionate women, which wept for their children and would not bee comforted, Matth. 1.16. It is well observed, that the Egyptians mourned for Iacob seventy dayes, Ioseph but seven dayes, Gen. 50.3.10. to shew a difference betweene the excessive griefe of men that have no hope, and the moderate sorrow of the faithfull.
5. Places of confutation.
1. Confut. Against prayer and sacrifice for the dead.
ABraham rose up from the sight of the corps. The Latine text readeth, ab officio funeris, from the funerall office or duty: by which Pererius would prove, that the Patriarks used to fast and pray, and offer sacrifice for the dead, in cap. 23. Gen. Num. 12. which is a corrupt doctrine, grounded upon a corrupt text: for the originall maketh no mention of any office, but onelyonly that Abraham rose up from the sight of the corps: and the text saith not he came to fast or pray, but to mourne for Sarah.
2. Confut. Against Purgatory.
AGaine Bellarmine saith, Contineri implicite mentionem purgatorii; That the mention of Purgatory is here implied: and that for this cause onelyonly Iacob and Ioseph desired that their bones might be removed into the land of promise, because they knew that their sacrifice should be offered for the dead, de Purgat. lib. 1. cap. 11.
Contra. 1. And is not this now a goodly argument? Abraham rose up from the sight of the corps, Ergo, Sarah was in purgatory. 2. If the fathers went to purgatory, then the bosome of Abraham, a place of rest and comfort, Luk 16.25. must be purgatory, for thither the fathers went. 3. What a bold assertion is this, to say that the fathers for that cause desired to be buried in the land of promise: when as the Scripture directly sheweth this to have beene the cause, the profession of their faith and hope, that the land of promise should be given them, as Ioseph saith, God will surely visit you, and you shall carry my bones hence, Gen. 50.25.
6. Morall observations.
1. Observ. Against ambitious desire of honour.
Vers. 6. THou art a Prince of God among us, &c. Abraham had said before of himselfe, I am a stranger, and a forreiner among you: the more Abraham humbleth himselfe, the more he is exalted of them: Thus honour fleeth away from them that hunt after it, and it is cast upon them that seeke it not, as the shadow followeth the body: so here it falleth out to Abraham, according to the saying in the Proverbs, It is better that it be said unto thee, come up hither, than to be put lower in the presence of the Prince, Prov. 25.7. for Abraham in humbling himselfe, is more honoured before the Prince of the people here.
2. Observ. Wisdome and circumspection to be used in contracts.
Vers. 17. IN the sight of the Hittites: The field is made sure to Abraham in the sight of many witnesses: Abraham provideth for his security and quietnsse afterward, that this purchase might be sure to him and his without question: whereby we learne, that it is lawfull for the faithfull wisely to provide and foresee for themselves, and to be wary and circumspect in all their doings, Muscul. according to that saying of our Saviour, To be wise as Serpents, and innocent as Doves, Matth. 10.16.