Hebreus 11:4

DISCOURSE: 2318
ABEL’S OFFERING INSTRUCTIVE TO US

Hebreus 11:4. By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.

IN reading the history of the saints under the Old Testament dispensation, we are constrained to admire their conduct on many occasions, and to regard them as excellent patterns for our imitation. But we should not readily have traced all their diversified excellencies to one principle, and still less to the principle of faith, if it had not been done for us by an inspired writer. But, now that it is done, we see the truth, and the importance too, of the suggestion; and are stirred up to cultivate the same principle in order to the attainment of their virtues.

The Apostle, in adducing instances of the power of faith from the beginning of the world to the close of the Jewish records, omits all mention of Adam, who, we doubt not, both lived and died in faith. But his aim in this part of his epistle is to encourage the believing Hebrews to persevere in their holy profession, notwithstanding all the trials to which they might be subjected on account of it: and, as nothing particular is recorded concerning Adam’s faith, and Abel was a martyr for the faith, it was more to his purpose to commence his catalogue of worthies with the name of Abel; of whose offering we are now more particularly called to speak. To illustrate what the Apostle says concerning it, I shall shew,

I. In what consisted the peculiar excellence of Abel’s offering as contrasted with that of Cain—

By referring to the account given us in the book of Genesis, we find,

1. That Abel’s offering differed widely from that of Cain—

[Cain brought only “of the fruits of the ground [Note: Gênesis 4:3.].” Now this he might have done even in Paradise; since it was only a tribute of gratitude towards his heavenly Benefactor, and an acknowledgment of dependence on him for a continuance of his favours. But Abel brought “of the firstlings of his flock, and of the fat [Note: Gênesis 4:4.]” by which he acknowledged himself a sinner deserving of death, and his hope of mercy only through the intervention of a vicarious sacrifice. By this act, he professed his faith in that Saviour who was in due time to die for the sins of the whole world, and whom the sacrificial ordinances already instituted were intended to prefigure. That sacrifices had been ordained of God, is evident, from its being said that Abel offered his sacrifice “by faith:” for had Abel offered this sacrifice of his own mind, there could have been no scope for the exercise of faith; since faith necessarily has respect to some divine declaration; and in this instance must have had respect to a command from God to present such an offering, and a promise from God to accept it. When the command was first given, we are not certainly informed: but I conceive it to have been immediately after the Fall, when, as we are told, “the Lord God made coats of skins, to clothe” our first parents [Note: Gênesis 3:21.]. It is evident that living creatures were then slain; and slain by God’s command: and, if we suppose those living creatures then offered in sacrifice, we have the most complete exhibition of the way of salvation that is contained in all the sacred records: since, as the sin of our first parents was atoned for by the blood of those sacrifices, and the shame of their nakedness was covered by their skins, so are our sins expiated by the blood of our great Sacrifice, and our souls are clothed in the robe of his unspotted righteousness. At all events the fact is clear, that such an institution had been formed by God; else Abel’s faith could not have had respect to it: and no other period for the commencement of it seems so proper as that to which we have referred, because it is the only period mentioned in the inspired history, and because, if not instituted till the time of Abel, our first parents must have been left many years without that instruction and consolation which such an ordinance was calculated to convey.

It is evident then that Abel’s offering excelled that of Cain in two most important respects, namely, in the matter of it, and in the disposition with which it was offered: his being “a firstling of his flock,” whilst Cain’s was only “of the fruits of the ground;” and being offered with an express view to the sacrifice which was in due time to be offered, whilst Cain had no respect whatever to himself as needing salvation, or to the Saviour by whom alone he could find acceptance with God.]

2. That God had respect to Abel’s offering, and not to Cain’s—

[In what way God testified his acceptance of Abel’s offering we are not informed: we are sure however that it was in some way clearly understood by Abel, and as clearly by Cain also; since it was the means of filling him with envy and wrathful indignation. It is probable, that God sent fire from heaven to consume the sacrifice of Abel. This in after ages was frequently done by God; as at the first offering of sacrifices by Aaron in the tabernacle [Note: Levítico 9:24.], and at the first offering of sacrifices also in the temple of Solomon [Note: 2 Crônicas 7:1.]. Whatever the testimony was, God shewed, by it, that he accepted both the person and the offering of Abel, whilst neither the person nor the offering of Cain were at all acceptable in his sight [Note: Gênesis 4:4.]

Such being the acknowledged superiority of Abel’s sacrifice, let us consider,

II.

What instruction the pre-eminent acceptance of it conveys to us—

We are told that “by it, he being dead yet speaketh.” The whole record concerning it shews,

1. That man, how righteous soever he may be, needs a sacrifice—

[Abel is characterized by our blessed Lord himself as eminently righteous; being designated by the name “righteous Abel [Note: Mateus 23:35.].” And in our text it is said, that “God bore testimony to him as a righteous man.” But did he on account of his distinguished piety not need an atonement? or did he think himself entitled to approach his God in any other way than as a self-ruined sinner, that could be saved only through the blood of a vicarious sacrifice? No; it is remarkable that Cain, who was at heart a murderer, thought he might find acceptance with God without such a sacrifice; whilst “righteous Abel” dared not to hope for mercy in any other way than through the sacrifice of Christ: and at this very hour none more deride the necessity of faith in the Lord Jesus Christ, and in his atoning blood, than those who are hostile in their hearts to all vital godliness. But, however moral any may have been, they are sinners before God, and must seek for mercy solely through the blood and righteousness of Christ: for an Apostle expressly tells us, that “without shedding of blood there is no remission of sins [Note: Hebreus 9:22.].” Let this then be remembered by us all: for it is by no means so deeply considered as it ought: there lurks in all of us a self-righteous disposition: we, no less than the Jews of old, are averse to “submit to the righteousness of God,” and make the Lord Jesus Christ “a stone of stumbling and a rock of offence.” But there is “no way to the Father but by him [Note: João 14:6.],” nor “any name under heaven but his whereby any man can be saved [Note: Atos 4:12.].”]

2. That a sacrifice has been appointed of God for the sins of the whole world—

[It has been before shewn, that Abel’s “faith” necessarily pre—supposes a divine institution as the object of his faith. And what was the sacrifice that was ordained of God? Was it to the blood of bulls or goats that men were taught to look? “The blood of bulls and of goats,” as the Apostle tells us, “could never take away sins.” That same person who was foretold to Adam as “the Seed of the woman who should bruise the serpent’s head,” was to effect that victory by having his own heel first bruised [Note: Gênesis 3:15.], or, as Saint Paul expresses it, he was “through death to destroy him that had the power of death, that is, the devil [Note: Hebreus 2:14.]:” in a word, he was to “redeem us to God by his blood,” and to be the propitiation not for our sins only, but also for the sins of the whole world. He it was who, both in Abel’s sacrifice, and in all the sacrifices under the law, was shadowed forth; and who is therefore called “the Lamb slain from the foundation of the world [Note: Apocalipse 13:8.].” Before he came into the world, his sacrifice had a retrospective, as at the time of its being offered it had a prospective, efficacy for the salvation of all who trusted in it; so that, from the beginning to the end of time, he is the only Saviour of sinful man.]

3. That through that sacrifice all who believe in it shall assuredly be saved—

[We are told that the record concerning Abraham’s having his faith imputed to him for righteousness, “was not written for his sake alone, but for us also, to whom it shall be imputed if we believe on Him that raised up Jesus our Lord from the dead [Note: Romanos 4:23.].” And we may be perfectly sure, that the record concerning the efficacy of Abel’s faith, and the testimony given to him from God respecting the acceptableness of his sacrifice, was not for his honour merely, but for our encouragement. It shews to us how pleasing in God’s sight the humble Publican is in comparison of the self-applauding Pharisee, especially when he rests all his hopes of mercy on the atoning blood of Christ. It shews us, that God “will fill the hungry with good things, whilst the rich he will send empty away.” In a word, it shews us, that “the blood of Jesus Christ will cleanse from all sin;” that “whosoever cometh unto God by him shall in no wise be cast out;” and that “all who believe in him shall be justified from all things.” Thus, whilst it directs us to the blood of Christ as the ground of our hope, it assures us, that that “blood speaketh not only as much and as satisfactorily as the blood of Abel did, but far better things than that ever did or could speak [Note: Hebreus 12:24.].”]

There is one thing not yet noticed in our text, which deserves particular attention, and which will serve us for an APPLICATION of the subject to our souls—

“By his faith,” and the consequent acceptance of his sacrifice, “Abel, though dead, yet speaketh to us.”
Hear then Abel as now speaking to you from the dead.
[‘Brethren, though dead, I yet live; and though I have been dead almost six thousand years, I would speak to you as though I had died but yesterday. I am concerned that you should profit by my experience. You are all assembled to worship and serve your God: and you are ready to conceive, that on that account you are all rendering unto God an acceptable service. But I must declare to you that this is far from being the case. Your outward forms, considered independently of the frame of mind in which you engage in them, are of no value in the sight of God. You may “kill an ox in sacrifice, and be only as if you slew a man: you may sacrifice a lamb, and be as if you cut off a dog’s neck: you may offer an oblation, and be as if you offered swine’s blood: you may burn incense, and be no more accepted, than if you blessed an idol [Note: Isaías 66:3.].” God looks not at the act, but at the heart: and if that be not right with him, your sacrifices, how costly soever they may be, are only “an abomination to him [Note: Provérbios 21:27.].” Of all this you may be assured from what is related concerning my brother Cain and myself. He, as you have been told, was not accepted, whilst I was honoured with tokens of God’s merciful approbation. What was it that made the difference? Why did God look on me with complaccncy, and with abhorrence on him? It was because I approached him as a sinner, whose hopes were founded solely on the sacrifice of his Son, whilst my brother approached him without any such exercise of repentance and faith. And so it is with you. On those who draw nigh to him with a broken and contrite spirit, and with their eyes fixed on the Lamb of God to take away their sins, he looks with delight: he will even give to them sweet tokens of his acceptance, and testimonies of his love: and, if he do not give the same visible demonstrations of his love to them, as he did to me, he will not leave them without witness even in the minds of their enemies: for he will so enrich their souls by his grace, as shall make it evident, that God is with them of a truth. But on the proud self-righteous formalist he will look with scorn and indignation. Yes, to those of you who have come up hither merely to perform a duty which custom has prescribed, he says, “Ye hypocrites, in vain do ye worship me, seeing that, whilst you draw nigh to me with your mouths, and honour me with your lips, your hearts are far from me [Note: Mateus 15:7.].” I warn you then not to deceive your own souls: for assuredly, whether ye will believe it or not, God will ere long make the same distinction between you that he did between me and Cain: the contrite and believing worshippers shall have a testimony of his approbation before the whole assembled universe; but the impenitent and unbelieving shall be marked out as monuments of his everlasting displeasure. As for you who worship him in faith, he may for the present leave you in the hands of the ungodly, who from envy may be incensed against you; he may even suffer your “greatest enemies to be those of your own household;” yea, he may leave you even to be put to death, and to suffer martyrdom for your fidelity to him. But let not that deter you from confessing him openly before men. I have never regretted the sufferings I endured for him; nor will you ever regret any thing which you may be called to sustain. Even the testimony which you shall now enjoy in your own conscience, shall be an ample recompence for all: what then shall that testimony in the day of judgment be, when he shall say, “Well done, good and faithful servants, enter ye into the joy of your Lord?” Go on then without fear, and “hold fast the profession of your faith without wavering.” “Be faithful unto death; and he will give you a crown of life [Note: Apocalipse 2:10. If this be the subject of a Funeral Sermon, it may be proper here to shew what the deceased person did say, or would say.].” ’

Such we may well conceive to be the strains in which Abel would now address you: and I pray God that they may sink down into our ears, and produce a saving effect upon our souls. Are there any here who are “going in the way of Cain [Note: Jude, ver. 11.],” and “hating those who are more righteous than themselves [Note: 1 João 3:11.]?” Ah! think what misery attaches to such a state of mind, both in this world and the next. Even here, as God has said, “there is no peace to the wicked; but they are like the troubled sea, whose waters cast up mire and dirt [Note: Isaías 57:20.]:” and what will they be hereafter? What does Cain now think of that piety that he despised, and of that enmity with which he persecuted it even unto death? Now he knows who was right: and so will ye ere long, whether ye will now learn it or not. But O! stop ere it be too late: and have recourse to that sacrifice which will avail for all who trust in it. And ye who are suffering for righteousness’ sake, “marvel not as though some strange thing happened unto you, but rejoice, inasmuch as ye are partakers of Abel’s sufferings and of Christ’s also, that, when his glory shall be revealed, ye may be glad also with exceeding joy [Note: 1 Pedro 4:12.].”]