Commentary on Hebrews and the Catholic Epistles John Calvin
John Calvin further, the text does not admit of such a meaning, for then the words must have been, {ἐκ} {μὴ} {φαινομένων}: but the order adopted by the Apostle is different. If, then, the words were rendered literally, the meaning would be as follows, --- ``So that they became the visible of things not visible,'' or, not apparent. Thus the preposition would be joined to the participle to which it belongs. Besides, the words would then contain a very important truth, --- that we have in this visible world, a conspicuous image of God; and thus the same truth is taught here, as in Romans 1:20, where it is said, that the invisible things of God are made known to us by the creation of the world, they being seen in his works. God has given us, throughout the whole framework of this world, clear evidences of his eternal wisdom, goodness, and power; and though he is in himself invisible, he in a manner becomes visible to us in his works. 208
Correctly then is this world called the mirror of divinity; not that there is sufficient clearness for man to gain a full knowledge of God, by looking at the world, but that he has thus so far revealed himself, that the ignorance of the ungodly is without excuse. Now the faithful, to whom he has given eyes, see sparks of his glory, as it were, glittering in every created thing. The world was no doubt made, that it might be the theater of the divine glory.
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
208Moderns no less than the ancients differ from Calvin as to this clause; and yet his explanation is more suited to the passage, and especially to {εἰς} {τὸ} which means properly, to the end that, or, in order to, denoting the object or final cause. But there is no authority for making {ἐκ} and {φαινομένων} one word as he proposes: yet if the transposition of {μὴ} be admitted, which both ancient and modern critics allow, the meaning advocated by Calvin may still be defended: ``in order that of things not apparent there might be things visible;'' the things not apparent or visible being the power, wisdom and goodness of God, in exact harmony with Romans 1:20, where God's power and divinity are said to be ``invisible things'' --- {τὰ} {ἀόρατα}: they are things not apparent. Again, the verb {κατηρτίσθαι} denotes not creation, but the fitting or adjusting, or setting in order of things previously created: it seems to designate the work done, not as described in the first verse of Genesis, but in the following verses: so that the object or design of this adjustment or arrangement is what is expressed in this clause; it was, that there might be visible things as evidence or manifestations of things invisible. It may be further said, that the world is said to have been set in order by the word of God: and so it is recorded in Genesis: but this word or fiat is not mentioned in the first verse of that book, in which the heavens and the earth are said to have been created. It hence appears that the reference here is to the setting in order of this world, and not to the first creation of its materials; and if so, the second clause cannot refer to the creation of the world out of nothing, as it is necessarily connected with what the first clause contains. ``Faith'' then refers here, if this view must be taken, not to the fact that the world was made by God, which even heathens admitted, but to the design of God in creation, the manifestation of his own glory. ``The heavens,'' says the Psalmist ``declare the glory of God,'' etc. --- Ed.
CHAPTER 11
that of his brother, except that it was sanctified by faith: 209 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. 210
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. 211
209"Abel's offering was more acceptable than that of Cain, because he had faith." — Grotius. 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
210What the Apostle evidently refers to are these words, "the Lord had respect to Abel and to his offering." He calls this "testifying." How this was done, we are not told. The divine approbation was in some way conveyed; there was respect had to Abel and to his offering, but not to Cain nor to his offering. The Apostle says here first, that Abel "obtained a testimony that he was righteous," and then he adds by way of explanation: God testifying of his gifts. It seems then that the approbation of his gifts was the testimony he received that he was righteous, this was evidently the meaning of the Apostle. Now the question is, how was this testimony as to that sacrifice. What was it? Such, we may reasonably conclude as was given in other recorded instances; it was by fire sent from heaven to consume the sacrifice. See Leviticus 9:24; 1 Kings 18:38; 2 Chronicles 7:1. "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.
211Though this view has been taken by Grotius and many others, yet the one suggested above is what has been mostly adopted. It is Abel himself who here speaks as a man of