Difference between revisions of "Abel"

<p> Hebrew &nbsp;Ηebel . Second of Adam and Eve's sons, [[Genesis]] 4: Abel means "vanity" or "weakness", "vapor" or "transitoriness". Cain means "possession"; for [[Eve]] said at his birth, "I have gotten as a possession a man from Jehovah," or as the Hebrew (&nbsp;eth ) may mean, "with the help of Jehovah"; she inferring the commencement of the fulfillment of the promise of the [[Redeemer]] (&nbsp;Genesis 3:15) herein. On the contrary, Abel's weakness of body suggested his name: moreover prophetic inspiration guided her to choose one indicative of his untimely death. But God's way is here from the first shown, "My strength is made perfect in weakness" (&nbsp;2 Corinthians 12:9; &nbsp;Hebrews 11:34. The cause of Cain's hatred was "because his own works were evil, and his brother's righteous" (&nbsp;1 John 3:12). [[Envy]] of the godly was "the way of Cain" (&nbsp;Judges 1:11). "Faith" was present in Abel, absent from Cain (&nbsp;Hebrews 11:4); consequently the kind of sacrifice (the mode of showing faith) Abel offered was "much more a sacrifice" (Wycliffe; so the Greek) than Cain's. "By faith Abel offered unto God a much more sacrifice than Cain," i.e. one which had more of the true virtue of sacrifice; for it was an animal sacrifice of the firstlings of the flock, a token of the forfeiture of man's life by sin, and a type of the Redeemer to be bruised in heel that He might bruise the serpent's head. </p> <p> God's having made for man coats of skin presupposes the slaying of animals; and doubtless implies that Abel's sacrifice of an animal life was an act of faith which rested on God's command (though not expressly recorded) that such were the sacrifices He required. If it had not been God's command, it would have been presumptuous will worship (&nbsp;Colossians 2:23), and taking of a life which man had no right over before the flood (&nbsp;Genesis 9:2-4). Cain in self-righteous unbelief, refusing to confess his guilt and need of atonement (typified by sacrifice), presented a mere thank offering of the first fruits; not, like Abel, feeling his need of the propitiatory offering for sin. So "God had respect unto Abel (first) and (then) to his offering." "God testified of his gifts" by consuming them with fire from the shekinah or cherubic symbol E. of Eden ("the presence of the Lord": &nbsp;Genesis 4:16; &nbsp;Genesis 3:24), where the first sacrifices were offered. Thus" he obtained witness that he was righteous," namely, with the righteousness which is by faith to the sincere penitent. </p> <p> Christ calls him "righteous": &nbsp;Matthew 23:35. Abel represents the regenerate, Cain the unregenerate natural man. Abel offered the best, Cain that most readily procured. The words "in process of time" (&nbsp;Genesis 4:3 margin), "at the end of days," probably mark the definite time appointed for public worship already in paradise, the seventh day sabbath. The firstling and the fat point to the divine dignity and infinite fullness of the Spirit in the coming Messiah. "By faith he being dead yet speaketh" to us; his "blood crying from the ground to God" (&nbsp;Genesis 4:10) shows how precious in God's sight is the death of His saints (&nbsp;Psalms 116:15; &nbsp;Revelation 6:10). The shedding of Abel's blood is the first, as that of Jesus is the last and crowning guilt which brought the accumulated vengeance on the [[Jews]] (&nbsp;Luke 11:51; &nbsp;Matthew 23:34-35-38). There is a further avenging of still more accentuated guilt, of innocent blood yet coming on "them that dwell on the earth". (Revelation 11). In &nbsp;Hebrews 12:24, it is written "Christ's blood of sprinkling speaketh better things than that of Abel," namely, than the blood of Abel's animal sacrifice. For Abel's is but the type, Christ's the antitype and one only true propitiatory sacrifice. To deny the propitiation would make Cain's offering to be as much a sacrifice as Abel's. Tradition makes the place of his murder and grave to be near Damascus. (See &nbsp;ABILA.) </p>

<p> Abel (&nbsp;Ἄβελ) has the first place in the roll of ‘the elders’ (&nbsp;οἱ πρεσβύτεροι, &nbsp;Hebrews 11:2), or men of past generations, who by their faith pleased God and had witness borne to them. It Is recorded of him that he offered unto God a more excellent [[Sacrifice]] (&nbsp;πλείονα θυσίαν) than his older brother (&nbsp;Hebrews 11:4). In the original story (&nbsp;Genesis 4:1-7) his offering was probably regarded as mere pleasing on account of the material of his Sacrifice. It was in accordance with primitive Semitic ideas that the occupation of a keeper of sheep was more pleasing be God than that of a tiller of the ground, and accordingly that a firstling of the flock was a more acceptable offering than the fruit of the ground. The ancient writer of the story (J) evidently wished to teach that animal sacrifice alone was pleasing to God (Gunkel, <i> Genesis , 38 </i> ; Skinner, 105). The author of Hebrews gives the story a different turn. The greater excellence of Abel’s sacrifice consisted in the disposition with which it was offered. The spirit of the worshipper rather than the substance of the offering is now considered the essential element. Abel’s sacrifice was the offering of a man whose heart was right. Through his faith he won God’s approval of his gifts, and through his faith his blood continued to speak for him after his death. In a later passage of Heb. (&nbsp;Hebrews 12:24) that blood is contrasted with ‘the blood of sprinkling,’ by which the new covenant is confirmed. The blood of Abel cried out from the ground for vengeance (cf. &nbsp;Job 16:18, &nbsp;Isaiah 26:21, &nbsp;2 Kings 9:26; also &nbsp;Revelation 6:9-10): it was such a cry as is sounded in Milton’s sonnet, ‘Avenge, [[O]] Lord, thy slaughtered saints’; but the blood of the eternal covenant intercedes for mercy. </p> <p> St. John (&nbsp;1 John 3:12) uses the murder of Abel by his brother to illustrate the absence of that spirit of love which is the essence of goodness. The writer indicates that the new commandment, or message (&nbsp;ἀγγελία), which has been heard from the beginning of the [[Christian]] era, was also the fundamental law of the moral life from the beginning of human history. Cain was of the evil one (&nbsp;ἐκ τοῦ πονηροῦ), and slaughtered (&nbsp;ἔσφαξεν) his brother. </p> <p> Literature.-Besides the articles in the [[Bible]] Dictionaries, see W. G. Elmslie, <i> Expository Lectures and Sermons </i> , 1892, p. 164; J. Hastings, <i> [[Greater]] Men and Women of the Bible </i> , vol. i. [1913] p. 53; G. Matheson, <i> The Representative Men of the Bible </i> , i. [1902] 45; A. P. Peabody, <i> king’s [[Chapel]] Sermons </i> , 1891, p. 317; A. Whyte, <i> Bible Characters </i> , i. [1896] 44. </p> <p> James Strahan. </p>

<p> &nbsp;Abel (&nbsp;â'bel), &nbsp;vapor, &nbsp;Genesis 4:2, was the second son of Adam and Eve, so called perhaps from the shortness of his life, as he was murdered by Cain. Hence to Eve the life of Abel seemed but "a vapour, that appeareth for a little time, and then vanisheth away." &nbsp;James 4:14. Abel was occupied as a keeper or feeder of sheep; and in process of time brought of the firstlings, or first-fruits of his flock, an offering unto the Lord, It is supposed that besides a thank-offering, Abel brought a sin-offering, and thus showed his sense of sin, as well as his faith in a promised Saviour. He did it by faith, &nbsp;Hebrews 11:4, founded no doubt upon some revelation from God. His offering was a type of Christ, the "Lamb slain from the foundation of the world." &nbsp;Revelation 13:8; &nbsp;Revelation 5:6; &nbsp;Revelation 5:12; &nbsp;Revelation 1:6; &nbsp;John 1:29. "The Lord had respect unto Abel and his offering," &nbsp;Genesis 4:4, and accepted it. &nbsp;Hebrews 11:4. Not so with Cain. [[Either]] his sacrifice, or the manner of presenting it, was offensive to God, and the offering was rejected. &nbsp;1 John 3:12. Cain was angry, and filled with envy, and when he and his brother were in the field together, he took his brother's life. &nbsp;Genesis 4:3-8. Our [[Saviour]] distinguishes Abel by the title &nbsp;righteous, &nbsp;Matthew 23:35. He is also one of the faithful "elders" mentioned in the epistle to the Hebrews, ch. 11:4, and is justly called the first martyr. </p> <p> &nbsp;Abel, &nbsp;meadow, grassy plain, as below. A name prefixed to several places. Instead of "&nbsp;the great stone of Abel," in &nbsp;1 Samuel 6:18, the Septuagint, and [[Chaldee]] versions, and some Hebrew manuscripts, read "the great stone;" as in the margin, and the 14th and 15th verses. Most likely this "great stone" was a boundary mark, or an ancient monument, in Bethshemesh, on the confines of Judah, Dan, and Philistia. </p>

&nbsp;Genesis 4:1-16&nbsp;Genesis 4:3-5&nbsp;Genesis 4:8,9&nbsp;John 3:12&nbsp;Matthew 23:35&nbsp;Hebrews 12:24&nbsp;Hebrews 11:4 <p> Abel (&nbsp;Hebrews 1 Samuel 1&nbsp;6:18 ), the name given to the great stone in Joshua's field whereon the ark was "set down." The Revised Version, however, following the [[Targum]] and the Septuagint, reads in the Hebrew text <i> 'Ebhen </i> (= a stone), and accordingly translates "unto the great stone, whereon they set down the ark." This reading is to be preferred. </p> <p> Abel (Heb. &Nbsp;לבע), a grassy place, a meadow. This word enters into the composition of the following five entries: [[Abel-Beth-Maachah]] , [[Abel-Cheramim]] , [[Abel-Meholah]] , [[Abel-Mizraim]] and [[Abel-Shittim]] . </p>

<p> The second son of Adam and Eve. His name is mentioned by the [[Holy]] [[Ghost]] with peculiar honour, in that illustrious list of Old [[Testament]] saints, who all died, as they had lived, by faith. (&nbsp;&nbsp;Hebrews 11:4.) "By faith, Abel offered unto God a more excellent sacrifice than Cain." By which we derive full authority to conclude, that Abel's faith in Christ, the promised seed, gave a blessedness in the acceptance of his sacrifice, which Cain's had not. Abel came to the Lord as a sinner; and, by the lamb he offered in sacrifice, testified the sense he had of sin, and his hopes of salvation by Christ. Cain came to the Lord, not under the apprehension of sin, but to present an offering of tribute. He therefore slighted the promised seed, and redemption by, Christ: and stands in the front of the Bible, the first desit the world ever knew. (&nbsp;&nbsp;Genesis 4:3-5.) It may be not amiss to add, that the word Abel signifies vanity, a vapor, emptiness, and the like. </p>

<p> The second son of Adam and Eve, Abel was a keeper of sheep. Like his elder brother Cain, he made an offering to God of things God had given him (&nbsp;Genesis 4:1-4). Abel was a righteous man (&nbsp;Matthew 23:35), and he offered his sacrifice in a thankful attitude of sincere faith (&nbsp;Genesis 4:4; &nbsp;Hebrews 11:4). Cain was an unrighteous man (&nbsp;1 John 3:12) and offered his sacrifice in the wrong attitude. God therefore rejected his sacrifice (&nbsp;Genesis 4:5; for further details see &nbsp;SACRIFICE). </p> <p> In envy and anger, Cain killed Abel (&nbsp;Genesis 4:8). But God gave to Adam and Eve another son, Seth, who helped maintain the sort of faith in God that Abel had shown (&nbsp;Genesis 4:25-26). </p>

<p> &nbsp;A'bel. &nbsp;( that is, &nbsp;breath, vapor, transitoriness, probably, so called, from the shortness of his life). </p> <p> 1. The second son of Adam, murdered by his brother Cain, &nbsp;Genesis 4:1-16, he was a keeper or feeder of sheep. Our Lord spoke of Abel as the first martyr, &nbsp;Matthew 23:35, so did the early Church subsequently. The traditional site of his murder and his grave are pointed out near Damascus. </p> <p> 2. The name of several places in Palestine, probably signifies &nbsp;a meadow. </p>

<p> (Heb. He'bel, &nbsp;הֶבֶל &nbsp;, a breath, 1, q. &nbsp;transitory; as [[Gesenius]] &nbsp;[Heb. Lex.] thinks, from the shortness of his life or, as Kitto &nbsp;[Daily Bible Illust.] suggests, perhaps i. q. &nbsp;vanity, from the maternal cares experienced during the infancy of Cain; Sept. and N.T. &nbsp;῎Αβελ; Josephus, &nbsp;῎Αβελος ), the second son of Adam and Eve, slain by his elder brother, Cain (&nbsp;Genesis 4:1-16), B.C. cir. 4045. (See [[Adam]]). </p> <p> &nbsp;I. &nbsp;History. &nbsp;— Cain and Abel, having been instructed, perhaps by their father, Adam, in the duty of worship to their Creator, each offered the first-fruits of his labors: Cain, as a husbandman, the fruits of the field; Abel, as a shepherd, fatlings of his flock (see Fritzsche, De Sacrificiis Caini et Habelis, Lips. 1751). God was pleased to accept the offering of Abel, in preference to that of his brother (&nbsp;Hebrews 11:4), in consequence of which Cain, giving himself up to envy, formed the desire of killing Abel; which he at length effected, having invited him to go into the field (&nbsp;Genesis 4:8-9; comp. &nbsp;1 John 3:12). (See [[Cain]]). </p> <p> The Jews had a tradition that Abel was murdered in the plain of Damascus; and accordingly his tomb is still shown on a high hill near the village of Sinie or Seneiah, about twelve miles northwest of Damascus, on the road to [[Baalbek]] (Jerome, in Ezechiel 37). The summit of the hill is still called &nbsp;Nebi Abel; but circumstances lead to the probable supposition that this was the site, or in the vicinity of the site, of the ancient [[Abela]] or [[Abila]] (Pococke, &nbsp;East, 2:168 sq.: Schubert, Reis. 3, 286 sq.). (See [[Abila]]). The legend, therefore, was most likely suggested by the ancient name of the place (see Stanley&nbsp;, Palest. p. 405). (See [[Abel]])&nbsp;—. (For literature, see Wolf, &nbsp;Curoe in N.T., 4, 749.) </p> <p> &nbsp;II. &nbsp;Traditional Views. &nbsp;— [[Ancient]] writers abound in observations on the mystical character of Abel; and he is spoken of as the representative of the pastoral tribes, while Cain is regarded as the author of the nomadic life and character. St. Chrysostom calls him the &nbsp;Lamb of Christ, since he suffered the most grievous injuries solely on account of his innocency &nbsp;(Ad Stagir. 2:5); and he directs particular attention to the mode in which [[Scripture]] speaks of his offerings, consisting of the best of his flock, "and of the fat thereof," while it seems to intimate that Cain presented the fruit which might be most easily procured (Hom. in &nbsp;Genesis 18:5). St. Augustin, speaking of regeneration, alludes to Abel as representing the new or spiritual man in contradistinction to the natural or corrupt man, and says, "Cain founded a city on earth; but Abel, as a stranger and pilgrim, looked forward to the city of the saints which is in heaven" &nbsp;(De Civitate Dei, 15:1). Abel, he says in another place, was the first-fruits of the Church, and was sacrificed in testimony of the future Mediator. And on &nbsp;Psalms 118:1-29(Serm. 30, &nbsp;§ 9) he says. "This city" (that is, "the city of God") "has its beginning from Abel, as the wicked city from Cain." [[Irenaeus]] says that God, in the case of Abel, subjected the just to the unjust, that the righteousness of the former might be manifested by what he suffered &nbsp;(Contra Haeares. 3, 23). Heretics existed in ancient times who represented Cain and Abel as embodying two spiritual powers, of which the mightier was that of Cain, and to which they accordingly rendered divine homage. In the early Church, Abel was considered the first of the martyrs, and many persons were accustomed to pronounce his name with a particular reverence. An obscure sect arose under the title of Abelites (q.v.), the professed object of which was to inculcate certain fanatical notions respecting marriage; but it was speedily lost amidst a host of more popular parties. For other mythological speculations respecting Abel, see Buttmann's Mythologus, 1:55 sq.; for Rabbinical traditions, see Eisenmenger, Entdeckt. Judenth. 1:462 sq., 832 sq.; for other Oriental notices, see Koran, 5, 35 sq.; Hottinger, Hist. Orient. p. 24 sq.; comp. Fabric. Pseudepigr. 1:113; other Christian views may be seen in Irenaeus, 5, 67; Cedrenus, Hist. p. 8 (Kitto). </p> <p> The general tenor of these Eastern traditionary fictions is that both Cain and Abel had twin sisters, and that Adam determined to give Cain's sister to Abel, and Abel's sister to Cain in marriage. This arrangement, however, did not please Cain, who desired his own sister as a wife, she being the more beautiful. Adam referred the matter to the divine arbitration, directing each brother to offer a sacrifice, and abide the result. Abel presented a choice animal from his flock, and Cain a few poor ears of grain from his field. Fire fell from heaven and consumed Abel's offering without smoke, while it left Cain's untouched. Still more incensed at this disappointment, Cain resolved to take his brother's life, who, perceiving his design, endeavored to dissuade him from so wicked an act. Cain, however, cherished his malice, but was at a loss how to execute it, until the devil gave him a hint by a vision of a man killing a bird with a stone. Accordingly, one night he crushed the head of his brother, while sleeping, with a large stone. He was now at a loss how to conceal his crime. He enclosed the corpse in a skin, and carried it about for forty days, till the stench became intolerable. Happening to see a crow, which had killed another crow, cover the carcass in a hole in the ground, he acted on the suggestion, and buried his brother's body in the earth. He passed the rest of his days in constant terror, having heard a voice inflicting this curse upon him for his fratricide. (See D'Herbelot, Bibliotheque Orientale, s.v. Cabil.) </p> <p> &nbsp;III. &nbsp;Character of his Offering. &nbsp;— The superiority of Abel's sacrifice is ascribed by the Apostle Paul &nbsp;to faith (&nbsp;Hebrews 11:4). Faith implies a previous revelation: it comes by hearing, and hearing by the word of God. It is probable that there was some command of God, in reference to the rite of sacrifice, with which Abel complied, and which Cain disobeyed. The "more excellent sacrifice" was the firstlings of his flock; in the offering of which there was a confession that his own sins deserved death, and the expression of a desire to share in the benefits of the great atonement which, in the fullness of time, should be presented to God for the sins of man. By his faith he was accepted as "righteous," that is, was justified. God testified, probably by some visible sign &nbsp;— the sending of fire from heaven to consume the victim (a token that justice had seized upon the sacrifice instead of the sinner) &nbsp;— that the gift was accepted. Cain had no faith: his offering was not indicative of this principle. Although it is doubtful whether we can render the clause in God's expostulation with him &nbsp;— "sin lieth at the door" &nbsp;— by the words, "a sin-offering lieth or croucheth at the door," that is, a sin-offering is easily procured, yet the sin of Cain is clearly pointed out, for though he was not a keeper of sheep, yet a victim whose blood could be shed as a typical propitiation could without difficulty have been procured and presented. The truths clearly taught in this important event are, confession of sin; acknowledgment that the penalty of sin is death; submission to an appointed mode of expiation; the vicarious offering of animal sacrifice, typical of the better sacrifice of the Seed of the woman; the efficacy of faith in Christ's sacrifice to obtain pardon, and to admit the guilty into divine favor (Wesley, Notes on &nbsp;Hebrews 11:4). The difference between the two offerings is clearly and well put by Dr. Magee (On the Atonement, 1:58-61): "Abel, in firm reliance on the promise of God, and in obedience to his command, offered that sacrifice which had been enjoined as the religious expression of his faith; while Cain, disregarding the gracious assurances which had been vouchsafed, or, at least, disdaining to adopt the prescribed method of manifesting his belief, possibly as not appearing to his reason to possess any efficacy or natural fitness, thought he had sufficiently acquitted himself of his duty in acknowledging the general superintendence of God, and expressing his gratitude to the supreme Benefactor, by presenting some of those good things which he thereby confessed to have been derived from His bounty. In short, Cain, the first-born of the fall, exhibits the first-fruits of his parents' disobedience, in the arrogance and self-sufficiency of reason, rejecting the aids of revelation, because they fell not within his apprehension of right. He takes the first place in the annals of Deism, and displays, in his proud rejection of the ordinance of sacrifice, the same spirit which, in later days, has actuated his enlightened followers in rejecting the sacrifice of Christ." (See [[Sacrifice]]). There are several references to Abel in the New Testament. Our [[Savior]] designates him "righteous" (&nbsp;Matthew 23:35; comp. &nbsp;1 John 3:12). He ranks among the illustrious elders mentioned in &nbsp;Hebrews 11:1-40. According to &nbsp;Hebrews 12:24, while the blood of sprinkling speaks for the remission of sins, the blood of Abel for vengeance: the blood of sprinkling speaks of mercy, the blood of Abel of the malice of the human heart. &nbsp;— Watson, &nbsp;Institutes, 2:174, 191; Whately, &nbsp;Prototypes, p. 29; Horne, &nbsp;Life and Death of Abel, Works, 1812, vol. 4; Hunter, &nbsp;Sacred Biography. p. 17 sq.; Robinson, &nbsp;Script. Characters, i; Williams, &nbsp;Char. of O.T. p. 12; Simeon, &nbsp;Works, 19:371; Close, &nbsp;Genesis, p. 46; Niemeyer, Charakt. 2:37. </p> <p> ADDENDUM FROM VOLUME 11: </p> <p> (&nbsp;הֶבֶל )., Philo, &nbsp;De Sacrif. Ab.et Cain, &nbsp;§ 1 (Richter's ed.; p. 64 of Mangey's), explains &nbsp;῎Αβελ by &nbsp;ἀναφέρων &nbsp;ἐπὶ &nbsp;Θεόν,. "referring to God," and more fully in &nbsp;Quod Det. Pot. Insid. &nbsp;§ &nbsp;10. (ibid. p. 197), &nbsp;ὁ &nbsp;μὲν &nbsp;γὰρ &nbsp;῎Αβελ &nbsp;ἀναφέρων &nbsp;ἐπὶ &nbsp;Θεὸν &nbsp;πάντα &nbsp;φιλόθεον &nbsp;δόγμα, i.e. "for Abel, who refers everything to God, is, the God-loving opinion." Accordingly, [[Philo]] read, &nbsp;אבל, and dividing it into &nbsp;אב and &nbsp;אל, &nbsp;אל =&nbsp;Θεός, and &nbsp;א = &nbsp;ἀναφέρειν &nbsp;, like &nbsp;אבה, &nbsp;יא, "to desire" because he regards Abel as' &nbsp;φιλόθεος in opposition to Cain, whom he calls &nbsp;φιλαυτος, "self-loving." This explanation we also find in Ambrose, &nbsp;De. Cain et A b. i, 1: "Abel (dictus) qui &nbsp;omnnia referret ad Deumi pia devotus mentis attenntione nihil sibi arrogans ut superior frater, sed totum tribuens conditori quod accepisset ab eo." In &nbsp;De Migr. Abr. &nbsp;§ 13 (ibid. p. 447), Philo writes: &nbsp;ὄνομα &nbsp;δέ &nbsp;ἐστι &nbsp;τοῦ &nbsp;τὰ &nbsp;θνητὰ &nbsp;πενθοῦντος &nbsp;καὶ &nbsp;ἀθάνατα &nbsp;εὐθαιμονίζοντος., According to this explanation, &nbsp;ςΑβελ &nbsp;— &nbsp;אָבֵל : "the sorrowing" (comp. Josephus, &nbsp;Ant. 1, 2, &nbsp;ςΑβελσς &nbsp;σημαίνει &nbsp;δὲ &nbsp;πένθος &nbsp;τοῦτο ). This second explanation of Philo we find in Theodoret, &nbsp;εἰς &nbsp;τὰ &nbsp;ἄπορ, &nbsp;τῆς &nbsp;θείας &nbsp;γρ; Erot.' &nbsp;ξ; and Euseb. &nbsp;Praep. Ev. (ed. Viger. Col. 1668), 11, 518. Jerome, in De Nom. Hebr, gives two explanations: luctus and "vapor," "vanitas," the latter referring to &nbsp;הבל .' L Between these two explanations Cyprian, &nbsp;Tract. de [[Sina]] et Sion, seems to vacillate, for he says, Abel films: &nbsp;— [[Ade]] nomen accepit Hebraicum signans fratris interfectionem (&nbsp;הבל ) et parentum luctum (&nbsp;אבל )." (B. P.) </p>