(4) A more excellent.--The Greek literally means that Abel's sacrifice was "more than" Cain's (comp. Hebrews 3:3, "more glory"; Matthew 6:25; Luke 11:32, et al.). The word "sacrifice" (which, as is the case with very many words in this chapter, is taken directly from the LXX.) has not its special sense (see Note on Hebrews 10:5) in the narrative of Genesis 4; for the offerings of the two brothers are there designated by the same name, both in the Hebrew ("offering") and in the Greek ("sacrifice"). Hence, apart from the first words, "by faith," there is nothing here said to explain the superiority of Abel's offering; though one who believes sacrifice to have been of Divine institution, and who notes the close connection between God's word and the actions of the men whose faith is here recorded, may hold it probable that Abel's obedience was manifested in his mode of approaching God.
By which he obtained witness.--Probably, "through which faith," but the Greek may also mean through which sacrifice. The witness (Hebrews 11:2) is that borne by God in His acceptance of the offering (shown by some visible sign); we might also add that such a testimony to Abel is implied in the reproof of Cain (Genesis 4:7), but the following words, "God bearing witness over" (or in regard to) "his gifts," show what was chiefly in the writer's thought. Such acceptance implied Abel's righteousness and thus testified to his "faith." It is remarkable that in three out of the four places in which Abel is mentioned in the New Testament this epithet is used (Matthew 23:35; 1 John 3:12). In the later Jewish tradition (contained in the Targum of Jerusalem) the brothers are represented as types of faith and unbelief; and in Hebrews 11:10, "thy brother's blood" (Hebrew, "bloods") is expanded into "the blood of the multitude of the righteous who were to arise from thy brother." In this clause the authorities for the Greek text are much divided. One reading, "he testifying over his gifts to God," has the support of the three oldest MSS., but can hardly be correct.
And by it.--Better, and through it (his faith). The reference is to Genesis 4:10, "the voice of thy brother's blood crieth unto me from the ground" (see Hebrews 12:24); hence, as Calvin remarks, "he was plainly numbered among God's saints, whose death is precious in His sight."
Verse 4. - By faith Abel offered unto God a more excellent sacrifice than Cain, through which (i.e. faith, not sacrifice, "faith" being the ruling idea of the whole passage) he obtained witness (literally, was witnessed of) that he was righteous, God testifying of (literally, witnessing upon, or, in respect to) his gifts: and through it (faith) he being dead yet speaketh. In the traditions preserved in Genesis of the dim and distant antediluvian period, three figures stand out prominently as representing the righteous seed in the midst of growing evil - Abel, Enoch, and Noah. These are, therefore, first adduced with the view of showing that it is in respect of faith that they are thus distinguished in the sacred record. With respect to Abel, it is not necessary to inquire or conjecture whether the bloody character of his offering is to be considered as constituting its superior excellence. The record in Genesis simply represents the two brothers as offering each what he had to offer in accordance with his occupation and pursuits, the only difference being that Abel is said to, have offered his firstlings and the fat thereof, while nothing is said of Cain having brought his first fruits or his best. Then, in the account of the result, we are only told that unto one the LORD had respect, and not to the other, without mention of the reason why. It is usual to find a reason in the nature of Abel's offering as signifying atonement, and to suppose his faith manifested in his recognition of the need of such atonement, signified to him, as has been further supposed, by Divine command. This view of the intention of the narrative is indeed suggested by the description of what his offering was, viewed in the light of subsequent sacrificial theory; but it is not apparent in the narrative taken by itself, or in the reference to it in the passage before us. The acceptableness of the offering is here simply attributed, as of necessity, to the faith of the offerer, without any intimation of how that faith had been evinced. And with this view of the matter agrees the record itself, where it is said that "unto Abel and his offering the LORD had respect;" i.e. to Abel first, and then to his offering - the offering was accepted because Abel was, not Abel on account of his kind of offering. "Crone quod datur Deo ex dantis mente pensatur... Neque enim sacrum eloquimn dicit, Respexit ad munera Abel et ad Cain mqnera non respexit, sed prius air quid respexit ad Abel, ac deinde subjunxit, 'et ad munera ejus.' Idcirco non Abel ex muneribus, sed ex Abel munera oblata placuerunt" (St. Gregory, quoted by Delitzsch). "And he being dead," etc., refers plainly to Genesis 4:10, "The voice of thy brother's blood crieth unto me from the ground." The same voice of innocent blood, which appealed at the beginning of human history to the God of righteousness, cries still through all the ages; it sounds in our own cars now, telling us that faith prevails on high, and that "right dear in the sight of the LORD is the death of his saints." Cf. Hebrews 12:24 for an allusion again to the cry of the blood of Abel. The word αλεῖν is there also used, supporting the reading λαλεῖ, rather than the λαλεῖται of the Textus Receptus here.
11:4-7 Here follow some illustrious examples of faith from the Old Testament. Abel brought a sacrifice of atonement from the firstlings of the flock, acknowledging himself a sinner who deserved to die, and only hoping for mercy through the great Sacrifice. Cain's proud rage and enmity against the accepted worshipper of God, led to the awful effects the same principles have produced in every age; the cruel persecution, and even murder of believers. By faith Abel, being dead, yet speaketh; he left an instructive and speaking example. Enoch was translated, or removed, that he should not see death; God took him into heaven, as Christ will do the saints who shall be alive at his second coming. We cannot come to God, unless we believe that he is what he has revealed himself to be in the Scripture. Those who would find God, must seek him with all their heart. Noah's faith influenced his practice; it moved him to prepare an ark. His faith condemned the unbelief of others; and his obedience condemned their contempt and rebellion. Good examples either convert sinners or condemn them. This shows how believers, being warned of God to flee from the wrath to come, are moved with fear, take refuge in Christ, and become heirs of the righteousness of faith.
By faith Abel offered unto God a more excellent sacrifice than Cain,.... The apostle proceeds to examples of faith, and begins with Abel: it may seem strange that Adam and Eve are not mentioned; this omission is not because they were not believers; but either because of the fall and ruin of mankind by them; or because the apostle speaks only of such who had received some eminent testimony by faith, and therefore passes by many believers, and hastens to Abraham, the father of the Jews. The superior excellency of Abel's sacrifice to Cain's, lay both in the matter, and in the manner of it; the one was offered heartily to the Lord, the other only in show; the one was offered in faith, the other not; Abel looked through his sacrifice to the sacrifice of Christ, not so Cain. Abel's sacrifice was a lamb, a type of Christ, the Lamb of God; a firstling, a figure of him who is the firstborn of every creature; one of the fattest of his flock, expressive of the excellency of Christ; and this was offered up at the end of days, as Christ at the end of the world; and the superior excellency of the sacrifice of the one to that of the other, appears from God's regard to the one, and not to the other, Genesis 4:3 from whence it may be observed, that sacrifices were of divine institution, and were very early types of Christ; and that there always were two sorts of worshippers, spiritual and carnal ones, whom God can distinguish, for he seeth not as man seeth; that the acceptance of persons is in Christ, and is previous to their offerings; that whatsoever works do not spring from faith are unacceptable to God; that no dependence is to be had on birth privileges, or outward actions; and that electing and distinguishing grace very early took place, and appeared.
By which he obtained witness that he was righteous; not righteous by his offering, nor by his faith, but by the righteousness of Christ, which his faith in his sacrifice looked unto; though it was by his faith that he obtained, or received a witness in his own conscience, from the Spirit of God, testifying that he was a justified person; and in consequence of this, he had an outward testimony bore to him in the Scriptures, that he was a righteous person hence he is called righteous Abel, Matthew 23:35.
God testifying of his gifts: not of his own gifts, temporal or spiritual, but of Abel's gifts, which he offered to the Lord; that is, his sacrifices; of these he testified, when he showed respect either by an audible voice, declaring his acceptance of them; or by sending down fire from heaven, upon his sacrifice, which in later times was a symbol of acceptance.
And by it, he being dead, yet speaketh; good men die, and some of them die a violent death, as did Abel, yet he speaks in the Scriptures, which have a voice in them, Luke 16:29 or by his blood, which calls for vengeance; or rather by, or because of his faith, though he is dead, "he is yet spoken of", as the word may be rendered.
By which he obtained witness.--Probably, "through which faith," but the Greek may also mean through which sacrifice. The witness (Hebrews 11:2) is that borne by God in His acceptance of the offering (shown by some visible sign); we might also add that such a testimony to Abel is implied in the reproof of Cain (Genesis 4:7), but the following words, "God bearing witness over" (or in regard to) "his gifts," show what was chiefly in the writer's thought. Such acceptance implied Abel's righteousness and thus testified to his "faith." It is remarkable that in three out of the four places in which Abel is mentioned in the New Testament this epithet is used (Matthew 23:35; 1 John 3:12). In the later Jewish tradition (contained in the Targum of Jerusalem) the brothers are represented as types of faith and unbelief; and in Hebrews 11:10, "thy brother's blood" (Hebrew, "bloods") is expanded into "the blood of the multitude of the righteous who were to arise from thy brother." In this clause the authorities for the Greek text are much divided. One reading, "he testifying over his gifts to God," has the support of the three oldest MSS., but can hardly be correct.
And by it.--Better, and through it (his faith). The reference is to Genesis 4:10, "the voice of thy brother's blood crieth unto me from the ground" (see Hebrews 12:24); hence, as Calvin remarks, "he was plainly numbered among God's saints, whose death is precious in His sight."
By which he obtained witness that he was righteous; not righteous by his offering, nor by his faith, but by the righteousness of Christ, which his faith in his sacrifice looked unto; though it was by his faith that he obtained, or received a witness in his own conscience, from the Spirit of God, testifying that he was a justified person; and in consequence of this, he had an outward testimony bore to him in the Scriptures, that he was a righteous person hence he is called righteous Abel, Matthew 23:35.
God testifying of his gifts: not of his own gifts, temporal or spiritual, but of Abel's gifts, which he offered to the Lord; that is, his sacrifices; of these he testified, when he showed respect either by an audible voice, declaring his acceptance of them; or by sending down fire from heaven, upon his sacrifice, which in later times was a symbol of acceptance.
And by it, he being dead, yet speaketh; good men die, and some of them die a violent death, as did Abel, yet he speaks in the Scriptures, which have a voice in them, Luke 16:29 or by his blood, which calls for vengeance; or rather by, or because of his faith, though he is dead, "he is yet spoken of", as the word may be rendered.