Hebrews 11:4

4.By faith Abel offered, etc. The Apostle’s object in this chapter is to show, that however excellent were the works of the saints, it was from faith they derived their value, their worthiness, and all their excellences; and hence follows what he has already intimated, that the fathers pleased God by faith alone.

Now he commends faith here on two accounts, — it renders obedience to God, for it attempts and undertakes nothing, but what is according to the rule of God’s word, — and it relies on God’s promises, and thus it gains the value and worth which belongs to works from his grace alone. Hence, wherever the word faith is found in this chapter, we must bear in mind, that the Apostle speaks of it, in order that the Jews might regard no other rule than God’s word, and might also depend alone on his promises.

He says, first, that Abel’s sacrifice was for no other reason preferable to that of his brother, except that it was sanctified by faith: (207) for surely the fat of brute animals did not smell so sweetly, that it could, by its odor, pacify God. The Scripture indeed shows plainly, why God accepted his sacrifice, for Moses’s words are these, “God had respect to Abel, and to his gifts.” It is hence obvious to conclude, that his sacrifice was accepted, because he himself was graciously accepted. But how did he obtain this favor, except that his heart was purified by faith.

God testifying, etc. He confirms what I have already stated, that no works, coming from us can please God, until we ourselves are received into favor, or to speak more briefly, that no works are deemed just before God, but those of a just man: for he reasons thus, — God bore a testimony to Abel’s gifts; then he had obtained the praise of being just before God. (208)

This doctrine is useful, and ought especially to be noticed, as we are not easily convinced of its truth; for when in any work, anything splendid appears, we are immediately rapt in admiration, and we think that it cannot possibly be disapproved of by God: but God, who regards only the inward purity of the heart, heeds not the outward masks of works. Let us then learn, that no right or good work can proceed from us, until we are justified before God.

By it he being dead, etc. To faith he also ascribes this, — that God testified that Abel was no less the object of his care after his death, than during his life: for when he says, that though dead, he still speaketh, he means, as Moses tells us, that God was moved by his violent death to take vengeance. When, therefore, Abel or his blood is said to speak, the words are to be understood figuratively. It was yet a singular evidence of God’s love towards him, that he had a care for him when he was dead; and it hence appears, that he was one of God’s saints, whose death is precious to him. (209)

The word “sacrifice ,” θυσία, means properly an offered victim, but sometimes anything offered to God. Indeed Abel’s sacrifice is called in Genesis 4:4, an offering. The word πλείων is literally more, but is used in the sense of more in number, quantity or excellency. The last is evidently the meaning here; for Abel’s offering, according to the account given, was not in the number or quantity, but in quality. Then a better or a more excellent sacrifice, and not a fuller, as some have rendered it, is the right version. — Ed

“By which,” and “by it,” are commonly referred to faith, but the passage would be plainer, by referring them to “the sacrifice.” It was by the means or medium of the sacrifice, that the testimony was given, and it was on the account of it that Abel was put to death; “and through it, having died, he yet speaketh;” that is, though he died, owing to his sacrifice being approved, he yet speaketh, that is, by his example as a believer, say some, in the atonement; as a sufferer in behalf of the truth, say others. — Ed.