XVIII.

PURCHASE OF MACHPELAH.

Genesis xxiii.

It may be supposed to be a needless observation that our life is greatly influenced by the fact that it speedily and certainly ends in death. But it might be interesting, and it would certainly be surprising, to trace out the various ways in which this fact influences life. Plainly every human affair would be altered if we lived on here for ever, supposing that were possible. What the world would be had we no predecessors, no wisdom but what our own past experience and the genius of one generation of men could produce, we can scarcely imagine. We can scarcely imagine what life would be or what the world would be did not one generation succeed and oust another and were we contemporary with the whole process of history. It is the grand irreversible and universal law that we give place and make room for others. The individual passes away, but the history of the race proceeds. Here on earth in the meantime, and not elsewhere, the history of the race is being played out, and each having done his part, however small or however great, passes away. Whether an individual, even the most gifted and powerful, could continue to be helpful to the race for thousands of years, supposing his life were continued, it is 227 needless to inquire. Perhaps as steam has force only at a certain pressure, so human force requires the condensation of a brief life to give it elastic energy. But these are idle speculations. They show us, however, that our life beyond death will be not so much a prolongation of life as we now know it as an entire change in the form of our existence; and they show us also that our little piece of the world’s work must be quickly done if it is to be done at all, and that it will not be done at all unless we take our life seriously and own the responsibilities we have to ourselves, to our fellows, to our God.

Death comes sadly to the survivor, even when there is as little untimeliness as in the case of Sarah; and as Abraham moved towards the familiar tent the most intimate of his household would stand aloof and respect his grief. The stillness that struck upon him, instead of the usual greeting, as he lifted the tent-door; the dead order of all inside; the one object that lay stark before him and drew him again and again to look on what grieved him most to see; the chill which ran through him as his lips touched the cold, stony forehead and gave him sensible evidence how gone was the spirit from the clay—these are shocks to the human heart not peculiar to Abraham. But few have been so strangely bound together as these two were, or have been so manifestly given to one another by God, or have been forced to so close a mutual dependence. Not only had they grown up in the same family, and been together separated from their kindred, and passed through unusual and difficult circumstances together, but they were made co-heirs of God’s promise in such a manner that neither could enjoy it without the other. They were knit together, not merely by natural liking and 228 familiarity of intercourse, but by God’s choosing them as the instrument of His work and the fountain of His salvation. So that in Sarah’s death Abraham doubtless read an intimation that his own work was done, and that his generation is now out of date and ready to be supplanted.

Abraham’s grief is interrupted by the sad but wholesome necessity which forces us from the blank desolation of watching by the dead to the active duties that follow. She whose beauty had captivated two princes must now be buried out of sight. So Abraham stands up from before his dead. Such a moment requires the resolute fortitude and manly self-control which that expression seems intended to suggest. There is something within us which rebels against the ordinary ongoing of the world side by side with our great woe; we feel as if either the whole world must mourn with us, or we must go aside from the world and have our grief out in private. The bustle of life seems so meaningless and incongruous to one whom grief has emptied of all relish for it. We seem to wrong the dead by every return of interest we show in the things of life which no longer interest him. Yet he speaks truly who says:—

We must resume our duties, not as if nothing had happened, not proudly forgetting death and putting grief aside as if this life did not need the chastening influence of such realities as we have been engaged 229 with, or as if its business could not be pursued in an affectionate and softened spirit, but acknowledging death as real and as humbling and sobering.

Abraham then goes forth to seek a grave for Sarah, having already with a common predilection fixed on the spot where he himself would prefer to be laid. He goes accordingly to the usual meeting-place or exchange of these times, the city-gate, where bargains were made, and where witnesses for their ratification could always be had. Men who are familiar with Eastern customs rather spoil for us the scene described in this chapter by assuring us that all these courtesies and large offers are merely the ordinary forms preliminary to a bargain, and were as little meant to be literally understood as we mean to be literally understood when we sign ourselves “your most obedient servant.” Abraham asks the Hittite chiefs to approach Ephron on the subject, because all bargains of the kind are negotiated through mediators. Ephron’s offer of the cave and field is merely a form. Abraham quite understood that Ephron only indicated his willingness to deal, and so he urges him to state his price, which Ephron is not slow to do; and apparently his price was a handsome one such as he could not have asked from a poorer man, for he adds, “What are four hundred shekels between wealthy men like you and me? Without more words let the bargain be closed—bury thy dead.”

The first landed property, then, of the patriarchs is a grave. In this tomb were laid Abraham and Sarah, Isaac and Rebecca; here, too, Jacob buried Leah, and here Jacob himself desired to be laid after his death, his last words being, “Bury me with my fathers in the cave that is in the field of Ephron the Hittite.” This grave, therefore, becomes the centre of the land. 230 Where the dust of our fathers is, there is our country; and as you may often hear aged persons, who are content to die and have little else to pray for, still express a wish that they may rest in the old well-remembered churchyard where their kindred lie, and may thus in the weakness of death find some comfort, and in its solitariness some companionship from the presence of those who tenderly sheltered the helplessness of their childhood; so does this place of the dead become henceforth the centre of attraction for all Abraham’s seed to which still from Egypt their longings and hopes turn, as to the one magnetic point which, having once been fixed there, binds them ever to the land. It is this grave which binds them to the land. This laying of Sarah in the tomb is the real occupation of the land.

During the lapse of ages, all around this spot has been changed again and again; but at some remote period, possibly as early as the time of David, the reverence of the Jews built these tombs round with masonry so substantial that it still endures. Within the space thus enclosed there stood for long a Christian church, but since the Mohammedan domination was established, a mosque has covered the spot. This mosque has been guarded against Christian intrusion with a jealousy almost as rigid as that which excludes all unbelievers from approaching Mecca. And though the Prince of Wales was a few years ago allowed to enter the mosque, he was not permitted to make any examination of the vaults beneath, where the original tomb must be.

It is evident that this narrative of the purchase of Machpelah and the burial of Sarah was preserved, not so much on account of the personal interest which Abraham had in these matters, as on account of the manifest 231 significance they had in connection with the history of his faith. He had recently heard from his own kindred in Mesopotamia, and it might very naturally have occurred to him that the proper place to bury Sarah was in his fatherland. The desire to lie among one’s people is a very strong Eastern sentiment. Even tribes which have no dislike to emigration make provision that at death their bodies shall be restored to their own country. The Chinese notoriously do so. Abraham, therefore, could hardly have expressed his faith in a stronger form than by purchasing a burying-ground for himself in Canaan. It was equivalent to saying in the most emphatic form that he believed this country would remain in perpetuity the country of his children and people. He had as yet given no such pledge as this was, that he had irrevocably abandoned his fatherland. He had bought no other landed property; he had built no house. He shifted his encampment from place to place as convenience dictated, and there was nothing to hinder him from returning at any time to his old country. But now he fixed himself down; he said, as plainly as acts can say, that his mind was made up that this was to be in all time coming his land; this was no mere right of pasture rented for the season, no mere waste land he might occupy with his tents till its owner wished to reclaim it; it was no estate he could put into the market whenever trade should become dull and he might wish to realise or to leave the country; but it was a kind of property which he could not sell and could not abandon.

Again, his determination to hold it in perpetuity is evident not only from the nature of the property, but also from the formal purchase and conveyance of it—the complete and precise terms in which the transaction is 232 completed. The narrative is careful to remind us again and again that the whole transaction was negotiated in the audience of the people of the land, of all those who went in at the gate, that the sale was thoroughly approved and witnessed by competent authorities. The precise subjects made over to Abraham are also detailed with all the accuracy of a legal document—“the field of Ephron, which was in Machpelah, which was before Mamre, the field and the cave which was therein, and all the trees that were in the field, that were in all the borders round about, were made sure unto Abraham for a possession in the presence of the children of Heth, before all that went in at the gate of his city.” Abraham had no doubt of the friendliness of such men as Aner, Eshcol, and Mamre, his ancient allies, but he was also aware that the best way to maintain friendly relations was to leave no loophole by which difference of opinion or disagreement might enter. Let the thing be in black and white, so that there may be no misunderstanding as to terms, no expectations doomed to be unfulfilled, no encroachments which must cause resentment, if not retaliation. Law probably does more to prevent quarrels than to heal them. As statesmen and historians tell us that the best way to secure peace is to be prepared for war, so legal documents seem no doubt harsh and unfriendly, but really are more effective in maintaining peace and friendliness than vague promises and benevolent intentions. In arranging affairs and engagements one is always tempted to say, Never mind about the money, see how the thing turns out and we can settle that by-and-bye; or, in looking at a will, one is tempted to ask, of what strength is Christian feeling—not to say family affection—if all these hard-and-fast lines need to be drawn round the little bit of 233 property which each is to have? But experience shows that this is false delicacy, and that kindliness and charity may be as fully and far more safely expressed in definite and legal terms than in loose promises or mere understandings.

Again, Abraham’s idea in purchasing this sepulchre is brought out by the circumstance that he would not accept the offer of the children of Heth to use one of their sepulchres. This was not pride of blood or any feeling of that sort, but the right feeling that what God had promised as His own peculiar gift must not seem to be given by men. Possibly no great harm might have come of it if Abraham had accepted the gift of a mere cave, or a shelf in some other man’s burying-ground; but Abraham could not bear to think that any captious person should ever be able to say that the inheritance promised by God was really the gift of a Hittite.

Similar captiousness appears not only in the experience of the individual Christian, but also in the treatment religion gets from the world. It is quite apparent, that is to say, that the world counts itself the real proprietor here, and Christianity a stranger fortunately or unfortunately thrown upon its shores and upon its mercy. One cannot miss noticing the patronising way of the world towards the Church and all that is connected with it, as if it alone could give it those things needful for its prosperity—and especially willing is it to come forward in the Hittite fashion and offer to the sojourner a sepulchre where it may be decently buried, and as a dead thing lie out of the way.

But thoughts of a still wider reach were no doubt suggested to Abraham by this purchase. Often must 234 he have brooded on the sacrifice of Isaac, seeking to exhaust its meaning. Many a talk in the dusk must his son and he have had about that most strange experience. And no doubt the one thing that seemed always certain about it was, that it is through death a man truly becomes the heir of God; and here again in this purchase of a tomb for Sarah it is the same fact that stares him in the face. He becomes a proprietor when death enters his family; he himself, he feels, is likely to have no more than this burial-acre of possession of his land; it is only by dying he enters on actual possession. Till then he is but a tenant, not a proprietor; as he says to the children of Heth, he is but a stranger and a sojourner among them, but at death he will take up his permanent dwelling in their midst. Was this not to suggest to him that there might be a deeper meaning underlying this, and that possibly it was only by death he could enter fully into all that God intended he should receive? No doubt in the first instance it was a severe trial to his faith to find that even at his wife’s death he had acquired no firmer foothold in the land. No doubt it was the very triumph of his faith that though he himself had never had a settled, permanent residence in the land, but had dwelt in tents, moving about from place to place, just as he had done the first year of his entrance upon it, yet he died in the unalterable persuasion that the land was his, and that it would one day be filled with his descendants. It was the triumph of his faith that he believed in the performance of the promise as he had originally understood it; that he believed in the gift of the actual visible land. But it is difficult to believe that he did not come to the persuasion that God’s friendship was more than any single thing He promised; 235 difficult to suppose he did not feel something of what our Lord expressed in the words that God is the God of the living, not of the dead; that those who are His enter by death into some deeper and richer experience of His love.

Such is the interpretation put upon Abraham’s attitude of mind by the writer, who of all others saw most deeply into the moving principles of the Old Testament dispensation and the connection between old things and new—I mean the writer of the Epistle to the Hebrews. He says that persons who act as Abraham did declare plainly that they seek a country; and if on finding they did not get the country in which they sojourned they thought the promise had failed, they might, he says, have found opportunity to return to the country whence they came at first. And why did they not do so? Because they sought a better, that is, an heavenly country. Wherefore God is not ashamed to be called their God, for He hath prepared for them a city; as if He said, God would have been ashamed of Abraham if he had been content with less, and had not aspired to something more than he received in the land of Canaan.

Now how else could Abraham’s mind have been so effectually lifted to this exalted hope as by the disappointment of his original and much tamer hope? Had he gained possession of the land in the ordinary way of purchase or conquest, and had he been able to make full use of it for the purposes of life; had he acquired meadows where his cattle might graze, towns where his followers might establish themselves, would he not almost certainly have fallen into the belief that in these pastures and by his worldly wealth and quiet and prosperity he was already exhausting God’s promise 236 regarding the land? But buying the land for his dead he is forced to enter upon it from the right side, with the idea that not by present enjoyment of its fertility is God’s promise to him exhausted. Both in the getting of his heir and in the acquisition of his land his mind is led to contemplate things beyond the range of earthly vision and earthly success. He is led to the thought that God having become his God, this means blessing eternal as God Himself. In short Abraham came to believe in a life beyond the grave on very much the same grounds as many people still rely on. They feel that this life has an unaccountable poverty and meagreness in it. They feel that they themselves are much larger than the life here allotted to them. They are out of proportion. It may be said that this is their own fault; they should make life a larger, richer thing. But that is only apparently true; the very brevity of life, which no skill of theirs can alter, is itself a limiting and disappointing condition. Moreover, it seems unworthy of God as well as of man. As soon as a worthy conception of God possesses the soul, the idea of immortality forthwith follows it. We instinctively feel that God can do far more for us than is done in this life. Our knowledge of Him here is most rudimentary; our connection with Him obscure and perplexed, and wanting in fulness of result; we seem scarcely to know whose we are, and scarcely to be reconciled to the essential conditions of life, or even to God;—we are, in short, in a very different kind of life from that which we can conceive and desire. Besides, a serious belief in God, in a personal Spirit, removes at a touch all difficulties arising from materialism. If God lives and yet has no senses or bodily appearance, we also may so live; and if His is the higher state 237 and the more enjoyable state, we need not dread to experience life as disembodied spirits.

It is certainly a most acceptable lesson that is read to us here—viz., that God’s promises do not shrivel, but grow solid and expand as we grasp them. Abraham went out to enter on possession of a few fields a little richer than his own, and he found an eternal inheritance. Naturally we think quite the opposite of God’s promises; we fancy they are grandiloquent and magnify things, and that the actual fulfilment will prove unworthy of the language describing it. But as the woman who came to touch the hem of Christ’s garment with some dubious hope that thus her body might be healed, found herself thereby linked to Christ for evermore, so always, if we meet God at any one point and honestly trust Him for even the smallest gift, He makes that the means of introducing Himself to us and getting us to understand the value of His better gifts. And indeed, if this life were all, might not God well be ashamed to call Himself our God? When He calls Himself our God He bids us expect to find in Him inexhaustible resources to protect and satisfy and enrich us. He bids us cherish boldly all innocent and natural desires, believing that we have in Him one who can gratify every such desire. But if this life be all, who can say existence has been perfectly satisfactory—if there be no reversal of what has here gone wrong, no restoration of what has here been lost, if there be no life in which conscience and ideas and hopes find their fulfilment and satisfaction, who can say he is content and could ask no more of God? Who can say he does not see what more God could do for him than has here been done? Doubtless there are many happy lives, doubtless there are lives which carry in them a 238 worthiness and a sacredness which manifest God’s presence, but even such lives only more powerfully suggest a state in which all lives shall be holy and happy, and in which, freed from inward uneasiness and shame and sorrow, we shall live unimpeded the highest life, life as we feel it ought to be. The very joys men have here experienced suggest to them the desirableness of continued life; the love they have known can only intensify their yearning for this perpetual enjoyment; their whole experience of this life has served to reveal to them the endless possibilities of growth and of activity that are bound up in human nature; and if death is to end all this, what more has life been to any of us than a seed-time without a harvest, an education without any sphere of employment, a vision of good that can never be ours, a striving after the unattainable? If this is all that God can give us we must indeed be disappointed in Him.

But He is disappointed in us if we do not aspire to more than this. In this sense also He is ashamed to be called our God. He is ashamed to be known as the God of men who never aspire to higher blessings than earthly comfort and present prosperity. He is ashamed to be known as connected with those who think so lightly of His power that they look for nothing beyond what every man calculates on getting in this world. God means all present blessings and all blessings of a lower kind to lure us on to trust Him and seek more and more from Him. In these early promises of His He says nothing expressly and distinctly of things eternal. He appeals to the immediate wants and present longings of men—just as our Lord while on earth drew men to Himself by healing their diseases. 239 Take, then, any one promise of God, and, however small it seems at first, it will grow in your hand; you will find always that you get more than you bargained for, that you cannot take even a little without going further and receiving all.