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.