What the Bible says about Abel's Offering
(From Forerunner Commentary)

Genesis 1:29-30

Critical scholars say that initially, God gave humanity a vegetarian diet (Genesis 1:29-30). If we follow this line of reasoning far enough, then we today should be eating kudzu, poison ivy, grass, tulip bulbs, and so on. This extreme idea is nonsense, of course. Many plants are poisonous to humans. Why would God have us eat daffodils, azaleas, nightshade, oleander, wisteria, mistletoe, or hundreds of other plants that can be fatal if eaten?

On the contrary, this verse simply means that God gave humankind certain foods to eat, and people quickly discovered—perhaps primarily through trial and error—what the good foods were. The Contemporary English Version translates this verse simply and clearly: “I have provided all kinds of fruit and grain for you to eat.”

A lot of people hold the belief that the pre-Flood world was vegetarian. However, we must be careful how we read Scripture. While telling us that God has provided food for us, it is not telling us, “Do not eat meat.” Advocates of vegetarianism often pay no heed to the fact that God had previously given humanity dominion over all animal life (Genesis 1:26, 28), which could include using fish, birds, cattle, and even insects for food.

The argument continues, however, claiming that, after the Flood, God finally permitted humans to eat meat, implying that God is indecisive or unsure: “Every moving thing that lives shall be food for you. I have given you all things, even as the green herbs” (Genesis 9:3).

To put it simply, some critical scholars say the eating of meat was unknown before the Flood. These “scholars” totally ignore Genesis 4:3-4, where Cain offers produce, which God disdains, yet He accepts Abel's offering of his firstborn lamb. This event occurs right at the beginning, long before the Flood! Animals were offered. Their blood was emptied, their bodies burned, and, in many cases the remains of the offering were eaten by those making the offering. These offerings were, of course, clean animals.

Mike Ford
Was Jesus a Vegetarian?

2 Corinthians 4:16

Once fellowship with God is established through the sacrifice of Jesus Christ, that is not enough. This fellowship must be built upon. For it to continue, it has to be renewed day by day. In other words, sacrificing has to continue. Our relationship with God, then, is not constant because we are not unchanging as God is. Our attitudes fluctuate, our faith increases or decreases, and our love, joy, and peace ebb and flow in their intensity.

Sacrifice, whether it be the sacrifice of Christ or our own personal sacrifice, plays a major role in all of this because these things are not constants within us, so they have to be renewed daily. We can conclude that a sacrifice is then either a means of reconciling or a means of strengthening what already exists—a necessary means of becoming or continuing at-one-ment with God.

We need to add another factor to this. In the Old Testament, the gifts given to God are arranged in the order of their value: An animal is of greater value than a vegetable. Consider Cain and Abel's offering. Abel gave an acceptable one, while Cain gave one that was unacceptable for that circumstance. It might have been acceptable in a different circumstance. Nonetheless, the Bible arranges them in order of priority, as in Leviticus 1-3: A bullock is of greater value than a ram, which is of greater value than a kid or a dove. There is a principle here.

Let us step this up even higher. The offering of a son is of greater value than the offering of any animal. When Abraham offered Isaac, it was far greater in value than the offering of a lamb, ram, or even a bullock. In this case, God would not accept anything less than the very best. It had to be the offering of what was nearest and dearest to Abraham's heart. From this we learn that it is not just the intrinsic value of the gift, but also the relative cost to the giver to which God attaches the greatest importance of all. A widow's two mites can be a greater offering than all of the silver and gold a wealthy man can give.

From this, then, we can extract another principle: The greatest gift of all is self-sacrifice.

John W. Ritenbaugh
Preparing to Be a Priest

Hebrews 11:1-7

Hebrews 11, popularly called "the Faith Chapter," contains the recitation of the names and deeds of several men and women of faith from creation to the time of Israel's entering of the Promised Land. In it, the author—most likely the apostle Paul—presents illustrations from the Old Testament to bear out his opening statement: "Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good testimony" (Hebrews 11:1-2).

In the lives of individual after individual, he shows that their expressions of faith in God, despite the lack of material evidence, proved they were righteous (verse 4), pleased God (verse 5), and were heirs of righteousness (verse 7). The remarkable acts that they accomplished—from Abel's offering of an excellent sacrifice to Rahab's hiding of the Israelite spies—were done because, believing the Word of God, they envisioned a heavenly future that others could not see.

We see, then, that the heroes of faith not only lived righteous lives in the present, but also moved and acted with a steady eye on the future. Their faith had its foundation in the invisible God whose Word they obeyed, yet their foreknowledge of God's plan for mankind contained in the promises that God gave to them and to Israel also played a major role, one not nearly recognized enough among professing Christians. It was not just the promise of salvation or even of eternal life dangled before them that made them so unflinchingly faithful. It was also their steadfast hope of a better tomorrow in God's Kingdom.

Richard T. Ritenbaugh
David the Prophet

Hebrews 11:1-4

What was the difference between Cain and Abel? The Bible notes that Abel proved by his action that something set him apart from his brother. Though Cain and Abel were full, flesh-and-blood brothers and raised to adulthood by the same set of parents, Abel was markedly different.

Abel's belief in God set him apart from Cain. Even today, those who operate on the same faithful set of beliefs distinguish themselves from those who do not, like Cain. This principle is a simple but monumental reality concerning how one should conduct his life! No other characteristic even begins to come close in value to what faith in God can produce in terms of well-being for an individual or a nation.

Hebrews 11:6 points out faith's importance, “But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.” The epistle's author, who may have been the apostle Paul, adds in Hebrews 10:22, “Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water.” Faith is thus mandatory for a relationship with God.

Faith in God is not the complete answer, of course, but its lack certainly reveals a fundamental need as people try to find solutions to the problems that arise almost daily. God is the Source of all good solutions, and faith in Him is the beginning step in seeking them out. It is by our personal faith as God's called-out ones that we will not only endure the troubling times that lie ahead but also grow as we respond to Jesus Christ's leadership. Even amid the nation's calamitous troubles, we can triumph through the faithful use of His Holy Spirit!

We cannot be dogmatic that we will experience any direct persecution in the near future. We can be sure, however, that the ongoing troubles will continue to spawn a gradual but ever-increasing weariness and confusion. The “spirit of the times,” the currents of thought in our increasingly anti-God society, will impact our lives negatively. We will likely find it difficult to be certain about how we should conduct our lives during such times. We may have trouble discerning who is telling the truth about ideas and events affecting us. These things will disturb our sense of well-being, but skillful use of faith will keep us focused on Christ.

John W. Ritenbaugh
Why Hebrews Was Written (Part Thirteen): Hebrews 2 and the Next Five Years

Hebrews 11:4-7

Just as a child must be able to crawl before he can walk—let alone run—significant preparatory steps must be made before an individual or an organization can faithfully represent God.

The "Faith Chapter" of Hebrews 11 shows these steps in the lessons of the first three heroes: Abel, Enoch, and Noah. It is in the example of Noah that we see a faithful witness of God made before the world. However, before Noah appears in Hebrews 11, the author presents the records of Abel and Enoch. What we will see is that the lessons of their examples are sequential. The lesson of Abel's faith must be understood before Enoch's example can be followed. Likewise, Enoch's example must be followed before one can emulate Noah by faithfully witnessing for God. First things must come first.

The story of Abel shows the vital first step. Specifically, it shows how there can be peace with God and access to Him. Hebrews 11:4 records,

By faith Abel offered to God a more excellent sacrifice than Cain, through which he obtained witness that he was righteous, God testifying of his gifts; and through it he being dead still speaks.

To understand the significance of Abel's sacrifice, notice the events of the first chapters of Genesis. Genesis 1 recounts the creation, particularly the creation of man. Genesis 2 shows mankind in communion with God to the point that they literally walk with Him. Genesis 3 tells the story of the sins of Adam and Eve, and how mankind's relationship with God was suddenly severed because of unbelief—sin. After sin entered the world in Genesis 3, Genesis 4 describes how mankind can be reunited with God. This is shown through the substitutionary sacrifice that God required, which He accepted when Abel offered one in faith.

Romans 10:17 instructs us that "faith comes by hearing, and hearing by the word of God." Since Abel offered something by faith, it means he followed the words that came from God. That Abel's sacrifice was "acceptable" while Cain's was not proves that there was a standard by which God judged these sacrifices. Hebrews 11:4 thus strongly suggests that at some point Abel was instructed about what sort of offering was appropriate. By following those instructions in faith, Abel's offering was accepted, and he was declared righteous.

It is easy for us to pass over the sacrifices of the Old Covenant with hardly a second thought, but we do this to our own detriment. The sacrificial system—at least some part of which was in place in Genesis 4—is rich in instruction and symbolism. It is particularly significant in understanding the respective offerings of Cain and Abel. While we do not know all of the areas in which God instructed Adam and his family, they at least recognized the need for an animal sacrifice, whether in worshipping God or in symbolizing the future sacrifice of Jesus Christ that would forgive human sin and restore mankind's relationship with God.

It is evident from the examples prior to the Old Covenant that there was some sort of an understanding of sacrifices, when they were to be made, and what they symbolized. This is similar to the fact that, at the time of Noah, there was already an understanding of clean and unclean animals (Genesis 7:2, 8), even though the instructions are not recorded until Leviticus 11. Animal sacrifices in devotion to God would not be something dreamed up by man—and if they were of man's devising, God would not have accepted them any more than He accepts the invented "traditions of men" offered to Him today.

We also need to remember why God instituted sacrifices in the first place. They were to remind the people of their sins and to point to the future work of the Savior and High Priest (Galatians 3:19; Jeremiah 7:22-24). Abel's sacrifice was a blood sacrifice ("the firstborn of his flock," Genesis 4:4), and though it could not by itself take away sin (Hebrews 10:4), what is important is the substitutionary aspect of the sacrifice. Specifically, Abel substituted the life of one of his flock for his own life. Since he did this in faith, he understood that the life of the animal prefigured the life of the Lamb of God who could take away sin.

By offering this substitutionary sacrifice and having it accepted by God, the example of Abel teaches us, as early as Genesis 4, the way back to God for all of mankind: through the sacrifice of Jesus Christ. Mankind became estranged from God because of one man's sin (Romans 5:12), and humanity is reunited with God through one Man's righteousness, obedience, and voluntary self-sacrifice (Romans 5:18-19).

David C. Grabbe
First Things First (Part One): Access to God

Hebrews 11:4

The story of Abel teaches us that the only way to reverse mankind's separation from God is through a substitutionary sacrifice, performed in faith.

If we speculate that God gave the first family the same basic instructions He later gave to Israel, the details of the sacrifices of Cain and Abel become significant. Abel's offering appears to have been either a sin offering or a burnt offering, for both of these sacrifices came from the flock and required that the fat be offered, which Abel did (Genesis 4:4). The burnt offering symbolized a man's wholehearted devotion to God, containing even an aspect of atonement within it (Leviticus 1:4). It had to come "from the herd or the flock" (Leviticus 1:2), something Abel, being a keeper of sheep, would have had the means to offer.

The meal offering represented a man's wholehearted devotion to his fellow man, but no symbolism of atonement appears within it. It consisted of ground flour, corresponding to Cain's offering "of the fruit of the ground"—some sort of grain.

The sacrificial requirements are significant here because the meal and burnt offerings were always offered together. These two offerings represent the first four commandments (burnt offering) and the last six commandments (meal offering), which clearly cannot be separated. What is more, the burnt offering had to be made before the meal offering could be made. We learn, then, that our relationship with God must be established before we can have truly successful relationships with others.

So, when we see Cain making a meal offering, the symbolism suggests that, first, he was doing it on the basis of his own merit and righteousness—by skipping any aspect of atonement for sin, essentially saying, "I don't need to be reconciled to God first." Second, he was also implying that he could have a good relationship with his fellow man (represented by the meal offering) without first having a right relationship with God (represented by the burnt offering). Thus, Cain represents religion and worship on a person's own terms, according to his own priorities, rather than according to God's instruction.

The first lesson from Hebrews 11 is that peace with God and access to Him must come through an acceptable substitution for our lives. Jesus Christ is the only acceptable substitution, and thus the only guarantee of our access to God, our peace with Him, and the grace (including forgiveness) that He gives.

While this is an elementary Christian concept, a present-day application makes this relevant to us. The New Testament is replete with warnings about false prophets and false teachers, in particular those men who seek a following after themselves. Such men will make "guarantees" about God's protection and favor, as if becoming associated with them instantly causes God to look more highly upon a person. God, however, does not work through a system of "salvation by association." Such men have set themselves up as gatekeepers, alleging that they hold the key to a good relationship with God. They insinuate that our access to God and favor with Him lies in following them—as if the Savior's sacrifice was insufficient.

If something other than the sacrifice of Jesus Christ is being used as the basis for our entrance before God, we are in the same position as Cain, with our offering rejected for trying to worship on our own terms. Ancient Israel and Judah were guilty of this when they idolized the Temple of the Lord instead of looking to the Lord of the Temple (Ezekiel 24:18-21; Jeremiah 7:4-12). God scattered Israel because of idolatry. He scattered His own people because His people forgot Him—because they were looking to something else (Jeremiah 18:15-17). We can be guilty of the same thing if we are trusting in a church, a human leader, or the reported accomplishments of an organization as the basis of our standing with God.

The lesson from Abel is that our access to God, and thus our peace with Him, is on the basis of Jesus Christ's sacrifice, not the works of any man's hands. Cain attempted to worship God on his own terms, and God rejected him. It is blasphemous for us to hold up anything other than the perfect sacrifice of Jesus Christ as our means of access to God and peace with Him. It is equally blasphemous for any man to declare or imply that he can guarantee God's protection, forgiveness, or favor. Moreover, acting as a gatekeeper or guardian of God's favor will greatly inhibit the witness of God that is made simply because the focus is on a man or an organization rather than God.

David C. Grabbe
First Things First (Part Two): The Right Sacrifice

Hebrews 11:5-6

The author writes, "But without faith it is impossible to please Him." Despite this plain statement, many through the ages have attempted to do so through mere religiosity. Cain is the Bible's first example of this. Nothing in Scripture indicates that he was not religious. Genesis 4:3 shows that he and Abel met with God at a set time, giving the sense of an occasion previously appointed and agreed upon. Cain is a type of the typical worldly religious person. He has God somewhat in mind, but he does not believe God really means all that He says. He chooses what he will believe, revealing the major, unbridgeable gaps in his faith.

Below are fourteen biblical statements on faith's importance. All of them apply during the sanctification period of a Christian's life:

» Romans 5:1-2 says that faith gains a person acceptance before God.

» Romans 4:20 declares that faith glorifies God.

» Hebrews 11:6 reveals that faith pleases God, and He will reward it.

» Isaiah 38:3 states that faith is expressed in humble and loyal sincerity.

» Ephesians 2:8 announces that by grace through faith a convicted and repentant sinner is saved.

» Ephesians 3:17 affirms that Christ dwells in our hearts by faith.

» Galatians 2:20 proclaims that we live by faith.

» Romans 11:20 asserts that we stand before God by faith.

» II Corinthians 5:7 confirms that we walk by faith.

» I Peter 5:8-9 shows that we can successfully resist Satan by faith.

» Acts 26:18 establishes that we are experientially sanctified by faith.

» Ephesians 3:11-12 insists that by faith we have boldness to access God.

» I Timothy 6:12 explains that faith sustains us to fight the good fight.

» I John 5:4 demonstrates that we can overcome the world by faith.

The overall lesson of Enoch's life is that, as important as it is, justification is merely a beginning—it is another thing altogether to continue living by faith. The sanctification period and the costs of being a living sacrifice to God drive human nature to devise theological lies like the "Eternal Security" doctrine, also known as "once saved, always saved."

Enoch literally lived a life in which the central issue, its driving force, was his faith in God. Looking at this entirely spiritually, a truth that is important to humility emerges. Just as Enoch's physical translation from one geographical area to another was supernatural, so was his spiritual translation from a carnal, earthy, self-centered person to a God/Christ/Kingdom of God-centered person.

The Bible shows that the heart is the source of our motivations (Matthew 15:17-20). For our hearts to function by faith, we need what God makes possible only through His calling: Our hearts must change. The Bible refers to this as "circumcision made without hands." Living by faith is what pleases God. However, we can have that faith only when God supernaturally translates us into the beginning stages of His realm of living, called in the Bible "eternal life."

John W. Ritenbaugh
The Christian Fight (Part Five)


 

©Copyright 1992-2024 Church of the Great God.   Contact C.G.G. if you have questions or comments.