Genesis

AFTER the great crisis (Gen 22) Abraham had twenty-five years of apparent uneventful life. Three scenes illustrative of home and personal experiences are successively brought before us : (a) the news of relatives from afar (Gen 22:20-24); (b) the death of the wife and mother (Gen 23); (c) the marriage of the son (Gen 24) We are now to consider the second of these, the death of Sarah.

At the age of one hundred and twenty-seven, forty years after the birth of Isaac (Gen 17:12), Sarah died. She is the only woman whose age is recorded in the Bible. The following points with reference to her death are worthy of consideration and meditation.

It was the death of a believer. Certain hints in the story suggest that Sarah’s spiritual life and experience were not quite on the high level of her husband’s, but at the same time it is equally evident that her spiritual life was real, and her faith in the promises of God strong. The New Testament also adds its witness to the fact of Sarah’s spiritual oneness with Abraham (Heb 11:11-13; 1Pe 3:5-6).

It was the death of a life-long companion. For sixty years Sarah had lived in Canaan with Abraham, and with the exception of the incident about Hagar, which was itself prompted by Sarah, nothing marred the fellowship of these two as husband and wife. They afford to us a picture of true married life, a husband and wife united in the Lord and in each other in Him.

It was the death of a mother. To Isaac the death of Sarah was a very great loss. Although he was now nearly forty years of age, he had always lived at home and was the recipient of his mother’s love and devotion and the subject of her constant hope and prayer. We are distinctly told of his sorrow on her death (Gen 24:6-7).

It was a death in the home. The removal of one member of a household, especially if that member is a beloved wife and mother, causes a blank which nothing else can fill. The quiet influence of such a life in the home is of untold value, and the loss at death is proportionately great.

Sarah’s life came to its end at Hebron, and it would almost seem from the words Abraham came to mourn that he was away at the time of her death. It is possible, if not probable, that Abraham had two establishments with separate flocks and herds, one at Beer- sheba (Gen 22:19), and the other at Hebron, where Sarah then was.

This is the first occasion in Scripture of the record of a man’s tears, and they were neither idle, nor unmanly, nor morbid, but the genuine and rightful expression of Abraham’s deep sorrow on the death of his wife.

There is danger lest sorrow overwhelm us and we should give way beyond measure. The great safeguard against this danger is work. So Abraham rose up and applied to the children of Heth with reference to a burial place.

Abraham’s desire for a resting-place for the body of his wife is a simple but striking testimony to the innate feelings about the care of the body. The possessive pronouns, "his dead" (Gen 23:3), "my dead" (Gen 23:4), "thy dead" (Gen 23:6), are very noteworthy in this connection. The body of his beloved wife was precious to him and was regarded by him and by others as his own property, of which he was about to take special and loving care.

The dialogue between Abraham and the sons of Heth is full of touching and deep interest, and is especially noteworthy as a revelation of Abraham’s inner life.

Abraham confesses that he is a stranger and sojourner, and yet by his request for a burial-place he clearly indicates that he intends to stay in the land of Canaan, and not to return to Mesopotamia. When Eastern sentiment as to burial with ancestors is remembered, this request for a piece of ground in Canaan is a striking testimony to Abraham’s faith. He was fully assured that Canaan was the place for him and his descendants, and on this account Sarah is to be buried there.

We notice the perfect courtesy of Abraham in reply to the offers of the people of the land. Whether, as some writers think, all this was mere parleying with a view to a bargain, or whether, as others urge, it was a genuine and sincere offer on the part of the children of Heth, Abraham’s attitude stands out in a very beautiful way. Religion is not intended to decrease, but to increase natural politeness, gentlemanliness, and courtesy. Indeed, courtesy is one of the truest marks of a genuine believer.

Abraham persisted in declining the offer (if it was really intended as an offer) of a burying-place. He was determined that Sarah should not be buried in any land but his own. It must not be hired; it must not be given. Till God’s time came Abraham would not be a debtor to those who were to be dispossessed. By faith he refused.

Payment was consequently made, and everything was done in due form in the presence of witnesses. Thus, the first foothold in the land of Canaan that Abraham ever had was bought. Notwithstanding all God’s promises of that land to him and to his seed, Abraham would not deal unjustly, even in appearance, with those then in possession of Canaan.

The funeral brings us to the first grave of which we have any record in Holy Writ. The last offices of respect were paid, and the lonely old man went back to his home.

The possession of the property was guaranteed to Abraham and made sure for a perpetual possession. Visitors to Hebron to-day are still shown what is called Abraham’s Tomb, and, although no Christian is allowed to enter and explore for himself, there does not seem much doubt as to the genuineness of the tradition which associates the present place with the cave of Machpelah. What an inspiring thought to realize that very likely the bodies of the patriarchs are still there, and that some day they will be exposed to view!

From this simple and touching story of death in the home we may learn how we should behave in times of bereavement. The true attitude at such times is threefold:

1. Sorrowing Love.

The expression of love in sorrow is as natural as it is inevitable and beautiful. A consciousness of loss cannot fail to produce sorrow, and no one is to be blamed for feeling and expressing a sense of bereavement. It would be utterly unnatural if death were to come without eliciting sorrow.

2. Faithful Service.

At the same time, in order that the soul may not be swallowed up with over much sorrow, there comes to us all at such occasions the call to and opportunity for definite service. The memory of a loved one is best treasured by doing what that loved one would wish were she here. Service always prevents sorrow from becoming dissipated in idle regret and mere remembrance.

3. Blessed Hope.

Abraham laid Sarah’s body to rest in sure and certain hope of a joyful resurrection (Heb 11:14). It was this above all things that upheld and strengthened him and he bade farewell to the wife who had shared his joys and sorrows for so many years. The expectation and anticipation of reunion in Christ on the Day of Resurrection is still the real hope, the blessed comfort, and the strong inspiration of the people of God. It enables us to look upon death without fear, and to look forward without dread. In the midst of death we are in life through Him who is the Resurrection and the Life.