Verses 8, 9. - And he communed with them, saying, If it be year mind - literally, if it be with your souls, the word nephesh being used in this sense in Psalm 27:12; Psalm 41:3; Psalm 105:22 - that I should bury my dead out of my might; hear me, and entreat for me to Ephron the son of Zohar. The ruler of the city (Keil); but this is doubtful (Lange). "There is scarcely anything in the habits of Orientals more annoying to us Occidentals than this universal custom of employing mediators to pass between you and-those with whom you wish to do business. Nothing can be done without them. A merchant cannot sell a piece of print, nor a farmer a yoke of oxen, nor any one rent a house, buy a horse, or get a wife, without a succession of go-betweens. Of course Abraham knew that this matter of the field could not be brought about without the intervention of the neighbors of Ephron, and therefore he applies to them first" ('Land and Book,' p. 579). That he may give me the cave of Machpelah, - Machpelah is regarded as a proper noun (Gesenius, Keil, Kalisch, Rosenmüller), as in Genesis 49:30, though by others it is considered as an appellative, signifying that the cave was double (LXX., Vulgate), either as consisting of a cave within a cave (Hamerus), or of one cave exterior and another interior (Abort Ezra), or as having room for two bodies (Calvin), or as possessing two entrances (Jewish interpreters). It is probable the cave received its name from its peculiar form, - which he hath (Ephron s ownership of the cave is expressly recognized, and its situation is next described), which is in the end of his field - "so that the cession of it will not injure his property" (Wordsworth). At the same time Abraham makes it clear that an honest purchase is what he contemplates. For as much money as it is worth - literally, for full silver (1 Chronicles 21:22). Cf. siller (Scotch) for money. This is the first mention of the use of the precious metals as a medium of exchange, though they must have been so employed at a very early period (vide Genesis 13:2) - he shall give it me for a possession of a burying-place amongst you. The early Chaldaeans were accustomed to bury their dead in strongly-constructed brick vaults. Those found at Mughheir are seven feet long, three feet seven inches broad, and five feet high, are composed of sun-dried bricks embedded in mud, and exhibit a remarkable form and construction of arch, resembling that occur ring in Egyptian buildings and Scythian tombs, in which the successive layers of brick are made to overlap until they come so close that the aperture may be covered by a single brick (Rawlinson's 'Ancient Monarchies,' Vol. 1. p. 86). In the absence of such artificial receptacles for the dead, the nearest substitute the patriarch could obtain was one of those natural grottoes which the limestone hills of Canaan so readily afforded.

23:1-13 The longest life must shortly come to a close. Blessed be God that there is a world where sin, death, vanity, and vexation cannot enter. Blessed be his name, that even death cannot part believers from union with Christ. Those whom we most love, yea, even our own bodies, which we so care for, must soon become loathsome lumps of clays, and be buried out of sight. How loose then should we be to all earthly attachments and adornments! Let us seek rather that our souls be adorned with heavenly graces. Abraham rendered honour and respect to the princes of Heth, although of the ungodly Canaanites. The religion of the Bible enjoins to pay due respect to all in authority, without flattering their persons, or countenancing their crimes if they are unworthy characters. And the noble generosity of these Canaanites shames and condemns the closeness, selfishness, and ill-humour of many that call themselves Israelites. It was not in pride that Abraham refused the gift, because he scorned to be beholden to Ephron; but in justice and in prudence. Abraham was able to pay for the field, and therefore would not take advantage of Ephron's generosity. Honesty, as well as honour, forbids us to take advantage of our neighbour's liberality, and to impose, upon those who give freely.And he communed with them,.... Entered into a discourse and conversation with them upon the above subject:

saying, if it be your mind that I should bury my dead out of my sight; that is, in some place belonging to them, otherwise they could have no objection to the burying of his wife anywhere else: if now what they had said were not spoken in a complaisant way, but it was their real mind and will, and they were sincere and hearty in it, and very desirous of obliging him with a place among them for the interment of his dead; then he had this favour to ask of them:

hear me, and entreat for me to Ephron the son of Zohar; a principal man among the Hittites, who had a field and a cave in it, near where Abraham dwelt, and very convenient for him, and for this purpose of his now under consideration: this man seems to be present at this time, as appears from Genesis 23:10; but Abraham did not think fit to address him himself, lest he should not so well and so easily succeed; and therefore entreats the princes of Heth to unite in a request to Ephron for the favour after mentioned, which he supposed they would not be backward to, if they were hearty in this affair; and, if Ephron was present, as he seems to be, it was a very handsome, honourable, and modest address to him through his brethren, which he could not with any politeness well withstand. The request follows: