By faith Abel offered - a more excellent sacrifice - Πλειονα θυσιαν· More sacrifice; as if he had said: Abel, by faith, made more than one offering; and hence it is said, God testified of his Gifts, τοις δωροις . The plain state of the case seems to have been this: Cain and Abel both brought offerings to the altar of God, probably the altar erected for the family worship. As Cain was a husbandman, he brought a mincha, or eucharistic offering, of the fruits of the ground, by which he acknowledged the being and providence of God. Abel, being a shepherd or a feeder of cattle, brought, not only the eucharistic offering, but also of the produce of his flock as a sin-offering to God, by which he acknowledged his own sinfulness, God's justice and mercy, as well as his being and providence. Cain, not at all apprehensive of the demerit of sin, or God's holiness, contented himself with the mincha, or thank-offering: this God could not, consistently with his holiness and justice, receive with complacency; the other, as referring to him who was the Lamb slain from the foundation of the world, God could receive, and did particularly testify his approbation. Though the mincha, or eucharistic offering, was a very proper offering in its place, yet this was not received, because there was no sin-offering. The rest of the history is well known.
Now by this faith, thus exercised, in reference to an atonement, he, Abel, though dead, yet speaketh; i.e. preacheth to mankind the necessity of an atonement, and that God will accept no sacrifice unless connected with this. See this transaction explained at large in my notes on Genesis 4:3, etc.
By faith Abel offered - see Genesis 4:4-5. In the account in Genesis of the offering made by Abel, there is no mention of “faith” - as is true also indeed of most of the instances referred to by the apostle. The account in Genesis is, simply, that Abel “brought of the firstlings of his flock, and the fat thereof, and that the Lord had respect to Abel and his offering.” Men have speculated much as to the reason why the offering of Abel was accepted, and that of Cain rejected; but such speculation rests on no certain basis, and the solution of the apostle should be regarded as decisive and satisfactory, that in the one case there was faith, in the other not. It could not have been because an offering of the fruits of the ground was not pleasing to God, for such an offering was commanded under the Jewish Law, and was not in itself improper. Both the brothers selected what was to them most obvious; which they had reared with their own bands; which they regarded as most valuable.
Cain had cultivated the earth, and he naturally brought what had grown under his care; Abel kept a flock, and he as naturally brought what he had raised: and had the temper of mind in both been the same, there is no reason to doubt that the offering of each would have been accepted. To this conclusion we are led by the nature of the case, and the apostle advances substantially the same sentiment, for he says that the particular state of mind on which the whole turned was, that the one had faith, and the other not. “How” the apostle himself was informed of the fact that it was “faith” which made the difference, he has not informed us. The belief that he was inspired will, however, relieve the subject of this difficulty, for according to such a belief all his statements here, whether recorded in the Old Testament or not, are founded in truth. It is equally impossible to tell with “certainty” what was the nature of the faith of Abel. It has been commonly asserted, that it was faith in Christ - looking forward to his coming, and depending on his sacrifice when offering what was to he a type of him.
But of this there is no positive evidence, though from Hebrews 12:24, it seems to be not improbable. Sacrifice, as a type of the Redeemer‘s great offering, was instituted early in the history of the world. There can be no reason assigned for the offering of “blood” as an atonement for sin, except that it had originally a reference to the great atonement which was to be made by blood; and as the salvation of man depended on this entirely, it is probable that that would be one of the truths which would he first communicated to man after the fall. The bloody offering of Abel is the first of the kind which is definitely mentioned in the Scriptures (though it is not improbable that such sacrifices were offered by Adam, compare Genesis 3:21), and consequently Abel may be regarded “as the recorded head of the whole typical system, of which fist was the antitype and the fulfillment.” Compare notes, Hebrews 12:24. “A more excellent sacrifice.” Πλείονα θυσίαν Pleiona thusian- as rendered by Tyndale, “a more plenteous sacrifice;” or, as Wicklift renders it more literally, “a much more sacrifice;” that is, a more full or complete sacrifice; a better sacrifice. The meaning is, that it had in it much more to render it acceptable to God. In the estimate of its value, the views of him who offered it would be more to be regarded than the nature of the offering itself.
(“By offering victims of the choice of his flock, Abel not only showed a more decided attachment to God, but there is great reason to suppose (as Abp. Magee on Atonement, p. 52, shows) that his faith was especially superior, as being not only directed to God alone (recognizing his existence, authority, and providence) but also to the Great Redeemer, promised immediately after the fall, Genesis 3:15 whose expiatory death was typified by animal sacrifice, by offering which Abel had evinced his faith in the great sacrifice of the Redeemer, prefigured by it: and then he obtained that acceptance from God, and witnessing of his offering, which was refused to Cain; see more in Macknight and Scott” - Bloomfield.
By which - By which sacrifice so offered. The way in which he obtained the testimony of divine approbation was by the sacrifice offered in this manner. It was not “merely” by faith, it was by the offering of a sacrifice in connection with, and under the influence of faith.
He obtained witness that he was righteous - That is, from God. His offering made in faith was the means of his obtaining the divine testimonial that he was a righteous man. Compare the notes on Hebrews 11:2. This is implied in what is said in Genesis 4:4. “And the Lord had respect unto Abel and his offering;” that is, he regarded it as the offering of a righteous man.
God testifying of his gifts - In what way this was done is not mentioned either here or in Genesis. Commentators have usually supposed that it was by fire descending from heaven to consume the sacrifice. But there is no evidence of this, for there is no intimation of it in the Bible. It is true that this frequently occurred when an offering was made to God, (see Genesis 15:17; Leviticus 9:24; Judges 6:21; 1 Kings 18:38), but the sacred writers give us no hint that this happened in the case of the sacrifice made by Abel, and since it is expressly mentioned in other cases and not here, the presumption rather is that no such miracle occurred on the occasion. So remarkable a fact - the first one in all history if it were so - could hardly have failed to be noticed by the sacred writer. It seems to me, therefore, that there was some method by which God “testified” his approbation of the offering of AbeL which is unknown to us, but in regard to what it was conjecture is vain.
And by it he, being dead, yet speaketh - Margin, “Is yet spoken of.” This difference of translation arises from a difference of reading in the mss. That from which the translation in the text is derived, is λαλεῖ lalei- “he speaketh.” That from which the rendering in the margin is derived, is λαλεῖται laleitai- “is being spoken of;” that is, is “praised or commended.” The latter is the common reading in the Greek text, and is found in Walton, Wetstein, Matthzei, Titman, and Mill; the former is adopted by Griesbach, Koppe, Knapp, Grotius, Hammond, Storr, Rosenmuller, Prof. Stuart, Bloomfield, and Hahn, and is found in the Syriac and Coptic, and is what is favored by most of the Fathers. See “Wetstein.” The authority of manuscripts is in favor of the reading λαλεῖται laleitai- “is spoken of.” It is impossible, in this variety of opinion, to determine which is the true reading, and this is one of the cases where the original text must probably be forever undecided.
Happily no important doctrine or duty is depending on it. Either of the modes of reading will give a good sense. The apostle is saying that it is by faith that the “elders have obtained a good report” (Hebrews 11:2); he had said (Hebrews 11:4), that it was by faith that Abel obtained the testimony of God in his favor, and if the reading “is spoken of” be adopted, the apostle means that in consequence of that offering thus made, Abel continued even to his time to receive an honorable mention. This act was commended still; and the “good report” of which it had been the occasion, had been transmitted from age to age. A sentiment thus of great beauty and value may be derived from the passage - that true piety is the occasion of transmitting a good report - or an honorable reputation, even down to the latest generation. It is what will embalm the memory in the grateful recollection of mankind; that on which they will reflect with pleasure, and which they will love to transmit to future ages. But after all, it seems to me to be probable that the true sentiment in this passage is what is expressed in the common version, “he yet speaketh.” The reasons are briefly these:
(1) The authority of manuscripts, versions, editions, and critics, is so nearly equal, that it is impossible from this source to determine the true reading, and we must, therefore, form our judgment from the connection.
(2) the apostle had twice in this verse expressed substantially the idea that he was honorably testified of by his faith, and it is hardly probable that he would again repeat it so soon.
(3) there seems to be an allusion here to the “language” used respecting Abel Genesis 4:10, “The voice of thy brother‘s blood crieth unto me from the ground;” or utters a distinct voice - and the apostle seems to design to represent Abel as still speaking.
(4) in Hebrews 12:24, he represents both Abel and Christ as still “speaking” - as if Abel continued to utter a voice of admonition. The reference there is to the fact that he continued to proclaim from age to age, even to the time of the apostle, the great truth that salvation was only “by blood.” He had proclaimed it at first by his faith when he offered the sacrifice of the lamb; he continued to speak from generation to generation, and to show that it was one of the earliest principles of religion that there could be redemption from sin in no other way.
(5) the expression “yet speaketh” accords better with the connection. The other interpretation is cold compared with this, and less fits the case before us. On the faith of Noah, Abraham, and Moses, it might be said with equal propriety that it is still commended or celebrated as well as that of Abel, but the apostle evidently means to say that there was a voice in that of Abel which was special; there was something in “his” life and character which continued to speak from age to age. His sacrifice, his faith, his death, his blood, all continued to lift up the voice, and to proclaim the excellence and value of confidence in God, and to admonish the world how to live.
(6) this accords with usage in classic writers, where it is common to say of the dead that they continue to speak. Compare Virgil, Aeneid vi. 618.
Et magna testatur voce per umbras:
Discite justitiam moniti, et non temnere Divos.
If this be the true meaning, then the sense is that there is an influence from the piety of Abel which continues to admonish all coming ages of the value of religion, and especially of the great doctrine of the necessity of an atonement by blood. His faith and his sacrifice proclaimed from age to age that this was one of the first great truths made known to fallen man; and on this he continues to address the world as if he were still living. Thus, all who are pious continue to exert an influence in favor of religion long after the soul is removed to heaven, and the body consigned to the grave. This is true in the following respects:
(1)they speak by their “example.” The example of a pious father, mother neighbor will be remembered. It will often have an effect after their death in influencing those over whom it had little control while living.
(2)they continue to speak by their “precepts.” The precepts of a father may be re membered, with profit, when he is in his grave, though they were heard with indifference when he lived; the counsels of a minister may be recollected with benefit though they were heard with scorn.
(3)they continue to speak from the fact that the good are remembered with increasing respect and honor as long as they are remembered at all.
The character of Abel, Noah, and Abraham, is brighter now than it was when they lived, and will continue to grow brighter to the end of time. “The name of the wicked will rot,” and the influence which they had when living will grow feebler and feebler until it wholly dies away. Howard will be remembered, and will proclaim from age to age the excellence of a life of benevolence; the character of Nero, Caligula, and Richard III, has long since ceased to exercise any influence whatever in favor of evil, but rather shows the world, by contrast, the excellence of virtue: and the same will yet be true of Paine, and Voltaire, and Byron, and Gibbon, and Hume. The time will come when they shall cease to exert any influence in favor of infidelity and sin, and when the world shall be so satisfied of the error of their sentiments, and the abuse of their talents, and the corruption of their hearts, that their names, by contrast, will be made to promote the, cause of piety and virtue. If a man, wishes to exert any permanent influence after he is dead, he should be a good man. The “strength” of the faith of Abel here commended, will be seen by a reference to a few circumstances:
(1) It was manifested shortly after the apostasy, and not long after the fearful sentence had been pronounced in view of the sin of man. The serpent had been cursed; the earth had been cursed; woe had been denounced on the mother of mankind; and the father of the apostate race and all his posterity, doomed to toil and death. The thunder of this curse had scarcely died away; man had been ejected from Paradise and sent out to enter on his career of woes; and the earth was trembling under the malediction, and yet Abel maintained his confidence in God.
(2) there was then little truth revealed, and only the slightest intimation of mercy. The promise in Genesis 3:15, that the seed of the woman should bruise the head of the serpent, is so enigmatical and obscure that it is not easy even now to see its exact meaning, and it cannot be supposed that Abel could have had a full understanding of what was denoted by it. Yet this appears to have been all the truth respecting the salvation of man then revealed, and on this Abel maintained his faith steadfast in God.
(3) Abel had an older brother, undoubtedly an infidel, a scoffer, a mocker of religion. He was evidently endowed with a talent for sarcasm Genesis 4:9, and there is no reason to doubt, that, like other infidels and scoffers, he would be disposed to use that talent when occasion offered, to hold up religion to contempt. The power with which he used this, and the talent with which he did this, may be seen illustrated probably with melancholy fidelity in Lord Byron‘s “Cain.” No man ever lived who could more forcibly express the feelings that passed through the mind of Cain - for there is too much reason to think that his extraordinary talents were employed on this occasion to give vent to the feelings of his own heart in the sentiments put into the mouth of Cain. Yet, notwithstanding the infidelity of his older brother, Abel adhered to God, and his cause. Whatever influence that infidel brother might have sought to use over him - and there can be no reason to doubt that such an influence would be attempted - yet he never swerved, but maintained with steadfastness his belief in religion, and his faith in God.
There are so many who endure privation and pursue at considerable sacrifice a course which promises advantages in the future. They forego present comfort for a future inducement as an equivalent, but here Jesus presents eternal life as the reward of obedience, and if paltry things of earthly gain will be sacrificed for some future good, how much more should ease, pleasure, and present worldly advantages be sacrificed for the incomparable riches and glory of the future immortal life. Let not the sorcery of earthly enchantments steal the affections from God and harden the heart to eternal interest. Look at the things that are unseen. Enshrine Jesus in the heart. Love Him with your whole soul.—Letter 15a, November 15, 1871, to Edson and Emma White. Edson was 22 and Emma was 23. TDG 328.5Read in context »
The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world. Cain thought himself righteous, and he came to God with a thank offering only. He made no confession of sin, and acknowledged no need of mercy. But Abel came with the blood that pointed to the Lamb of God. He came as a sinner, confessing himself lost; his only hope was the unmerited love of God. The Lord had respect to his offering, but to Cain and his offering He had not respect. The sense of need, the recognition of our poverty and sin, is the very first condition of acceptance with God. “Blessed are the poor in spirit; for theirs is the kingdom of heaven.” Matthew 5:3. COL 152.1
For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was “not as other men are.” When Christ on the eve of His betrayal forewarned His disciples, “All ye shall be offended because of Me this night,” Peter confidently declared, “Although all shall be offended, yet will not I.” Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord. COL 152.2
When the crowing of the cock reminded him of the words of Christ, surprised and shocked at what he had just done he turned and looked at his Master. At that moment Christ looked at Peter, and beneath that grieved look, in which compassion and love for him were blended, Peter understood himself. He went out and wept bitterly. That look of Christ's broke his heart. Peter had come to the turning point, and bitterly did he repent his sin. He was like the publican in his contrition and repentance, and like the publican he found mercy. The look of Christ assured him of pardon. COL 152.3Read in context »
But Abel, by faith in a future Redeemer, offered to God a more acceptable sacrifice than Cain. His offering the blood of beasts signified that he was a sinner and had sins to put away, and that he was penitent and believed in the efficacy of the blood of the future great offering. Satan is the parent of unbelief, murmuring, and rebellion. He filled Cain with doubt and with madness against his innocent brother, and against God because his sacrifice was refused and Abel's was accepted. And he slew his brother in his insane madness. Con 23.1Read in context »