The Blood of Abel and the Blood of Jesus
Hebrews 12:18-24
For you are not come to the mount that might be touched, and that burned with fire, nor to blackness, and darkness, and tempest,…

I. JESUS' BLOOD SPEAKS BETTER THINGS IN GENERAL. What did the blood of Abel say? Was it not the blood of testimony? When Abel fell to the ground beneath his brother's club, he bore witness to spiritual religion. He died a martyr for the truth that God accepteth men according to their faith. Our Lord Jesus Christ, being also a testifier and witness for the faith of God, spake better things than Abel, because He had more to speak, and spake from more intimate acquaintance with God. Moreover, the blood of Abel spake good things in that it was the proof of faithfulness. His blood as it fell to the ground spake this good thing — it said," Great God, Abel is faithful to Thee." But the blood of Jesus Christ testifies to yet greater faithfulness still, for it was the sequel of a spotlessly perfect life, which no act of sin had ever defiled; whereas Abel's death furnished, it is true, a life of faith, but not a life of perfection. Moreover, we must never forget that all that Abel's blood could say as it fell to the ground was but the shadow of that more glorious substance of which Jesus' death assures us. Jesus did not typify atonement, but offered it. It is well to add that our Lord's person was infinitely more worthy and glorious than that of Abel, and consequently His death must yield to us a more golden-mouthed discourse than the death of a mere man like Abel.

II. Now we will remember that THE BLOOD OF JESUS SPEAKS BETTER THINGS TO GOD than the blood of Abel did. The blood of Abel cried in the ears of the Lord, for thus He said to Cain, "The voice of thy brother's blood crieth unto Me from the ground." That cry did not go round to seek a mediator, but went directly to the judgment-seat of God, and laid an accusation against the murderer. Can you stand at Calvary now and view the flowing of the Saviour's blood from hands, and feet, and side? What are your own reflections as to what that blood says to God? That blood crieth with a loud voice to God, and what doth it say? Does it not say this? "O God, this time it is not merely a creature which bleeds, but though the body that hangs upon the Cross is the creature of Thy Holy Spirit, it is Thine own Son who now pours out His soul unto death. O God, wilt Thou despise the cries and the tears, the blood of Thine own Son?" Then, moreover, the voice would plead, "It is not only Thy Son, but Thy perfectly innocent Son, in whom was no necessity for dying, because He had no original sin which would have brought corruption on Him, who had moreover no actual sin, who throughout life had done nothing worthy of death or of bonds. Canst Thou see it, Thou God of all, canst Thou see the infinite holy and just Son of Thy heart led here to die, and not feel the force of the blood as it cries to Thee?" Was there not added to this fact that our Lord died to vindicate the honour of His Father? "For Thee, O God, for Thee He dies! If Thou wert content to stain Thine honour or to restrain Thy mercy, there were no need that He should give Himself." Is there not power in this voice? Yet over and above this the blood must have pleaded thus with God: — "O God, the blood which is now being shed, thus honourable and glorious in itself, is being poured out with a motive which is Divinely gracious. O God, it is a chain for God in heaven which binds the victim to the horns of the altar, a chain of everlasting love, of illimitable goodness." Now you and I could not see a man suffer out of pure benevolence without being moved by his sufferings, and shall God be unmoved? the perfectly holy and gracious God?

III. Furthermore, JESUS' BLOOD SPEAKS BETTER THINGS TO US IN OUR OWN HEARTS than the blood of Abel. When the sinner looks to Jesus slain, he may well say, "If I did not know that all this blood was shed for me as well as by me, my fears would multiply a thousandfold; but when I think that that precious blood is shed instead of mine, when I think that that is the blood of God's own dear Son, whom He has smitten instead of smiting me, making Him bear the whole of His wrath that I might not bear it, O nay God, what comforts come streaming from this blessed fountain!" Just in proportion as thought of murder would make Cain wretched, in the same proportion ought faith to make you happy as you think upon Jesus Christ slain; for the blood of Christ must have a more powerful voice than that of Abel, and it cries therefore more powerfully for you than the blood of Abel cried against his brother Cain.

IV. JESUS' BLOOD, EVEN IN MY TEXT, SPEAKS BETTER THINGS THAN THAT OF ABEL. It speaks the same things but in a better sense. Did you notice the first text? God said unto Cain, "What hast thou done?" Now that is what Christ's blood says to you: "What hast thou done?" Ah! Lord, done enough to make me weep for ever if it were not that Thou hast wept for me. What I want mainly to indicate is this. If you notice in the second text, this blood is called "the blood of sprinkling." Whether Abel's blood sprinkled Cain or not I cannot say, but if it did, it must have added to his horror to have had the blood actually upon him. But this adds to the joy in our case, for the blood of Jesus is of little value to us until it is sprinkled upon us. Faith dips the hyssop in the atoning blood and sprinkles it upon the soul, and the soul is clean. The application of the blood of Jesus is the true ground of joy, and the sure source of Christian comfort; the application of the blood of Abel must have been horror, but the application of the blood of Jesus is the root and ground of all delight. There is another matter in the text with which I conclude. The apostle says, "We are come to the blood of sprinkling." Now, from the blood of Abel every reasonable man would flee away. He that has murdered his fellow desires to put a wide distance between himself and the accusing corpse. But we come to the blood of Jesus. It is a topic in which we delight as our contemplations bring us nearer and nearer to it.

(C. H. Spurgeon.)

Parallel Verses
KJV: For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,

WEB: For you have not come to a mountain that might be touched, and that burned with fire, and to blackness, darkness, storm,

Sinai and Zion
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