John Calvin Commentary Hebrews 11:4

"By faith Abel offered unto God a more excellent sacrifice than Cain, through which he had witness borne to him that he was righteous, God bearing witness in respect of his gifts: and through it he being dead yet speaketh." — Hebrews 11:4 (ASV)

By faith Abel offered, etc. The Apostle’s object in this chapter is to show that however excellent the works of the saints were, it was from faith they derived their value, their worthiness, and all their excellencies; 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 except 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 that 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 so that the Jews might regard no other rule than God’s word, and might also depend only on his promises.

He says, first, that Abel’s sacrifice was preferable to that of his brother for no other reason than that it was sanctified by faith. 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 except 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.

This doctrine is useful and ought especially to be noticed, as we are not easily convinced of its truth. For when anything splendid appears in any work, 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, does not heed 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 God cared for him when he was dead; and it hence appears that he was one of God’s saints, whose death is precious to him.