The words are enigmatical, a holy riddle ; and they include a
VeR. 4.] SERMONS UPON HEBREWS XI. 29
seeming contradiction, that a man should speak, and yet dead ; there- fore the words, as all dark places, are liable to several construc- tions.
In the general, we are certain it must be some privilege and con- sequent of his faith ; for the apostle saith, ' By it.' Some take the word's spealcing, avveKSo'x^co^, for living, as if it intimated the resur- rection ; though slain by Cain, he yet speaketh, converseth with the glorious saints above, to the praise and glory of the Lamb for evermore, upon whom he had pitched his faith. Certain it is that the Jewish doctors make it to be one of the great arguments of life after death, the crying of Abel's blood. Again, some translate XaXetTat, passively ; he is yet spoken of, as if it implied nothing but his name living ; yet in the church that is the usual recompense of faith. God perpetuates the names of the godly when the names of the wicked shall rot ; but this the apostle had spoken of already, ' By which he obtained witness that he was righteous ; ' he is famous for his righteousness through all ages. Again, others take it as a metaphor, ' speaks ; ' that is, doth as it were speak, and it may be by way of exhortation or clamour.
1. By way of exhortation: though he be dead, yet still by his example, he preacheth to the church. Thus dead persons may be said to speak by their example ; and voice is often in scripture given to inanimate things ; the creature is said ' to groan,' Eom. viii. 22, and the heavens 'to declare the glory of God,' Ps. xix. 1, 2. Abel, the first martyr that died for the service of God, is a speaking instance and example for all ages. He speaks several lessons — (1.) That duty is not to be declined though we get hatred by it. (2.) That we must be obedient even to the death ; and when we are called to it, we must seal our faith and profession with our blood. (3.) That the rage of the wicked against the righteous is very great. (4.) That God will call wicked men to an account for our blood, as he did Cain for Abel's blood. But this cannot be the meaning, because this is no peculiar privilege of faith. All examples have a voice, the creation hath a voice ; but—
2. I suppose another speaking is intended ; the crying of his blood, a clamorous speaking for vengeance upon Cain. Two reasons for this —
[1.] Because it suits best with the expression of Moses : Gen. iv, 10, * The voice of thy brother's blood ci-ieth unto me from the ground.' IS^ow the apostle's design is to abridge the history in Genesis.
[2.] Because it suits with the other expression of the apostle. Abel's speaking is mentioned : Heb. xii. 24, ' The blood of sprinkling speak- eth better things than the blood of Abel ; ' the blood of Abel speaketh after he was dead punishment, but the blood of Christ speaketh pardon.
ObJ. An objection may be framed against this in the text — ' He being dead, yet speaketh ; ' ere, yet, or to this day.
I may answer, The present tense is put for the preterperfect tense — change of tenses is usual in scripture ; or ' yet,' that is, after his death, though not till the apostle's days. But I rather pitch upon another answer, because there is a special emphasis in the expression, Abel's blood is still crying. There are Cains alive to this day : some
30 SEKMONS UPON HEBREWS XI. [SeR. XX.
that walk in tlie way of Cain, as Jude speaks, ver. 11 ; he was the patriarch of persecutors, therefore Abel's blood is not fully revenged to this day, but cries for vengeance still. Those that inherit the rage of former persecutors do always inherit their guilt ; for imitation is a kind of consent, as if we had been by and consented to the fact : Mat. xxiii. 35, ' That upon jou may come all the righteous blood shed upon the earth, from the blood of righteous Abel to the blood of Zecharias, the son of Barachias, whom ye slew between the temple and the altar.' The blood of Abel was revenged upon the Jews that killed Christ. These two are mentioned because of two remarkable circumstances at their death. Of Abel it is said, Gen. iv. 10, ' His blood cried from the ground.' Zecharias, when he died, said, 2 Chron. xxiv. 22, ' The Lord look upon it, and require it.' All the martyrs join in one common cry against the persecutors of all ages : Eev. vi. 9, 10, ' I saw under the altar the souls of them that were slain for the word of God, and for the testimony that they held. And they cried with a loud voice, saying, How long, 0 Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth ? ' That is to be understood metaphorically. Passions of revenge being not proper to the glorified saints, the meaning is, their blood is as it were newly shed, and cries to God afresh, requiring vengeance ; so that Abel and all the saints still cry, though some succession of ages are passed since their blood was shed. Many things notable are implied in this clause. I shall despatch all in some brief hints.