Genesis 4:3
Verse
Context
Cain and Abel
2Later she gave birth to Cain’s brother Abel. Now Abel was a keeper of sheep, while Cain was a tiller of the soil.3So in the course of time, Cain brought some of the fruit of the soil as an offering to the LORD, 4while Abel brought the best portions of the firstborn of his flock. And the LORD looked with favor on Abel and his offering,
Sermons
Mordecai Ham
J. Vernon McGee
Zac Poonen
Billy Strachan
Richard E. BieberSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
In process of time - מקץ ימים mikkets yamim, at the end of days. Some think the anniversary of the creation to be here intended; it is more probable that it means the Sabbath, on which Adam and his family undoubtedly offered oblations to God, as the Divine worship was certainly instituted, and no doubt the Sabbath properly observed in that family. This worship was, in its original institution, very simple. It appears to have consisted of two parts: 1. Thanksgiving to God as the author and dispenser of all the bounties of nature, and oblations indicative of that gratitude. 2. Piacular sacrifices to his justice and holiness, implying a conviction of their own sinfulness, confession of transgression, and faith in the promised Deliverer. If we collate the passage here with the apostle's allusion to it, Heb 11:4, we shall see cause to form this conclusion. Cain brought of the fruit of the ground an offering - מנחה minchah, unto the Lord. The word minchah is explained, Lev 2:1, etc., to be an offering of fine flour, with oil and frankincense. It was in general a eucharistic or gratitude offering, and is simply what is implied in the fruits of the ground brought by Cain to the Lord, by which he testified his belief in him as the Lord of the universe, and the dispenser of secular blessings.
Jamieson-Fausset-Brown Bible Commentary
in process of time--Hebrew, "at the end of days," probably on the Sabbath. brought . . . an offering unto the Lord--Both manifested, by the very act of offering, their faith in the being of God and in His claims to their reverence and worship; and had the kind of offering been left to themselves, what more natural than that the one should bring "of the fruits of the ground," and that the other should bring "of the firstlings of his flock and the fat thereof" [Gen 4:4].
John Gill Bible Commentary
And in process of time it came to pass,.... Or "at the end of days" (c); which some understand of the end of seven days, at the end of the week, or on the seventh day, which they suppose to be the sabbath day, these sons of Adam brought their offerings to the Lord: but this proceeds upon an hypothesis not sufficiently established, that the seventh day sabbath was now appointed to be observed in a religious way; rather, according to Aben Ezra, it was at the end of the year; So "after days" in Jdg 11:4 is meant after a year; and which we there render, as here, "in process of time". This might be after harvest, after the fruits of the earth were gathered in, and so a proper season to bring an offering to the Lord, in gratitude for the plenty of good things they had been favoured with; as in later times, with the Israelites, there was a feast for the ingathering of the fruits of the earth, Exo 23:16. The Targum of Jonathan fixes this time to the fourteenth of Nisan, as if it was the time of the passover, a feast instituted two thousand years after this time, or thereabout; and very stupidly one of the Jewish writers (d) observes, that"the night of the feast of the passover came, and Adam said to his sons, on this night the Israelites will bring the offerings of the passovers, offer ye also before your Creator." That Cain brought of the fruit of the ground an offering unto the Lord; corn, herbs, seeds, &c. the Targum of Jonathan says it was flax seed; so Jarchi makes mention of an "agadah" or exposition, which gives the same sense; and another of their writers (e) observes, that Cain brought what was left of his food, or light and trifling things, flax or hemp seed. This he brought either to his father, as some think, being priest in his family; or rather he brought and offered it himself at the place appointed for religious worship, and for sacrifices; so Aben Ezra, he brought it to the place fixed for his oratory. It is highly probable it was at the east of the entrance of the garden of Eden, where the Shechinah, or the divine Majesty, was, and appeared in some remarkable manner. (c) "in fine dierum", Pagninus, Montanus; "a fine dierum", Schmidt. (d) Pirke Eliezer, c. 21. (e) Ib. Vid. Tzeror Hammor, fol. 8. 2.
Matthew Henry Bible Commentary
Here we have, I. The devotions of Cain and Abel. In process of time, when they had made some improvement in their respective callings (Heb. At the end of days, either at the end of the year, when they kept their feast of in-gathering or perhaps an annual fast in remembrance of the fall, or at the end of the days of the week, the seventh day, which was the sabbath) - at some set time, Cain and Abel brought to Adam, as the priest of the family, each of them an offering to the Lord, for the doing of which we have reason to think there was a divine appointment given to Adam, as a token of God's favour to him and his thoughts of love towards him and his, notwithstanding their apostasy. God would thus try Adam's faith in the promise and his obedience to the remedial law; he would thus settle a correspondence again between heaven and earth, and give shadows of good things to come. Observe here, 1. That the religious worship of God is no novel invention, but an ancient institution. It is that which was from the beginning (Jo1 1:1); it is the good old way, Jer 6:16. The city of our God is indeed that joyous city whose antiquity is of ancient days, Isa 23:7. Truth got the start of error, and piety of profaneness. 2. That is a good thing for children to be well taught when they are young, and trained up betimes in religious services, that when they come to be capable of acting for themselves they may, of their own accord, bring an offering to God. In this nurture of the Lord parents must bring up their children, Gen 18:19; Eph 6:4. 3. That we should every one of us honour God with what we have, according as he has prospered us. According as their employments and possessions were, so they brought their offering. See Co1 16:1, Co1 16:2. Our merchandize and our hire, whatever they are, must be holiness to the Lord, Isa 23:18. He must have his dues of it in works of piety and charity, the support of religion and the relief of the poor. Thus we must now bring our offering with an upright heart; and with such sacrifices God is well pleased. 4. That hypocrites and evil doers may be found going as far as the best of God's people in the external services of religion. Cain brought an offering with Abel; nay, Cain's offering is mentioned first, as if he were the more forward of the two. A hypocrite may possibly hear as many sermons, say as many prayers, and give as much alms, as a good Christian, and yet, for want of sincerity, come short of acceptance with God. The Pharisee and the publican went to the temple to pray, Luk 18:10. II. The different success of their devotions. That which is to be aimed at in all acts of religion is God's acceptance: we speed well if we attain this, but in vain do we worship if we miss of it, Co2 5:9. Perhaps, to a stander-by, the sacrifices of Cain and Abel would have seemed both alike good. Adam accepted them both, but God, who sees not as man sees, did not. God had respect to Abel and to his offering, and showed his acceptance of it, probably by fire from heaven; but to Cain and his offering he had not respect. We are sure there was a good reason for this difference; the Governor of the world, though an absolute sovereign, does not act arbitrarily in dispensing his smiles and frowns. 1. There was a difference in the characters of the persons offering. Cain was a wicked man, led a bad life, under the reigning power of the world and the flesh; and therefore his sacrifice was an abomination to the Lord (Pro 15:8), a vain oblation, Isa 1:13. God had no respect to Cain himself, and therefore no respect to his offering, as the manner of the expression intimates. But Abel was a righteous man; he is called righteous Abel (Mat 23:35); his heart was upright and his life was pious; he was one of those whom God's countenance beholds (Psa 11:7) and whose prayer is therefore his delight, Pro 15:8. God had respect to him as a holy man, and therefore to his offering as a holy offering. The tree must be good, else the fruit cannot be pleasing to the heart-searching God. 2. There was a difference in the offerings they brought. It is expressly said (Heb 11:4), Abel's was a more excellent sacrifice than Cain's: either (1.) In the nature of it. Cain's was only a sacrifice of acknowledgment offered to the Creator; the meat-offerings of the fruit of the ground were no more, and, for aught I know, they might be offered in innocency. But Abel brought a sacrifice of atonement, the blood whereof was shed in order to remission, thereby owning himself a sinner, deprecating God's wrath, and imploring his favour in a Mediator. Or, (2.) In the qualities of the offering. Cain brought of the fruit of the ground, any thing that came next to hand, what he had not occasion for himself or what was not marketable. But Abel was curious in the choice of his offering: not the lame, nor the lean, nor the refuse, but the firstlings of the flock - the best he had, and the fat thereof - the best of those best. Hence the Hebrew doctors give it for a general rule that every thing that is for the name of the good God must be the goodliest and best. It is fit that he who is the first and best should have the first and best of our time, strength, and service. 3. The great difference was this, that Abel offered in faith, and Cain did not. There was a difference in the principle upon which they went. Abel offered with an eye to God's will as his rule, and God's glory as his end, and in dependence upon the promise of a Redeemer; but Cain did what he did only for company's sake, or to save his credit, not in faith, and so it turned into sin to him. Abel was a penitent believer, like the publican that went away justified: Cain was unhumbled; his confidence was within himself; he was like the Pharisee who glorified himself, but was not so much as justified before God. III. Cain's displeasure at the difference God made between his sacrifice and Abel's. Cain was very wroth, which presently appeared in his very looks, for his countenance fell, which bespeaks not so much his grief and discontent as his malice and rage. His sullen churlish countenance, and a down-look, betrayed his passionate resentments: he carried ill-nature in his face, and the show of his countenance witnessed against him. This anger bespeaks, 1. His enmity to God, and the indignation he had conceived against him for making such a difference between his offering and his brother's. He should have been angry at himself for his own infidelity and hypocrisy, by which he had forfeited God's acceptance; and his countenance should have fallen in repentance and holy shame, as the publican's, who would not lift up so much as his eyes to heaven, Luk 18:13. But, instead of this, he flies out against God, as if he were partial and unfair in distributing his smiles and frowns, and as if he had done him a deal of wrong. Note, It is a certain sign of an unhumbled heart to quarrel with those rebukes which we have, by our own sin, brought upon ourselves. The foolishness of man perverteth his way, and then, to make bad worse, his heart fretteth against the Lord, Pro 19:3. 2. His envy of his brother, who had the honour to be publicly owned. Though his brother had no thought of having any slur put upon him, nor did now insult over him to provoke him, yet he conceived a hatred of him as an enemy, or, which is equivalent, a rival. Note, (1.) It is common for those who have rendered themselves unworthy of God's favour by their presumptuous sins to have indignation against those who are dignified and distinguished by it. The Pharisees walked in this way of Cain, when they neither entered into the kingdom of God themselves nor suffered those that were entering to go in, Luk 11:52. Their eye is evil, because their master's eye and the eye of their fellow-servants are good. (2.) Envy is a sin that commonly carries with it both its own discovery, in the paleness of the looks, and its own punishment, in the rottenness of the bones.
Tyndale Open Study Notes
4:3 There was nothing wrong with offering grain to the Lord (Lev 2:14; Deut 26:2-4), but Cain brought only a token gift (some of his crops), whereas God requires the first and best (Exod 23:16, 19; 34:22, 26). Cain’s heart attitude made his offering inferior to Abel’s (cp. Heb 11:4).
Genesis 4:3
Cain and Abel
2Later she gave birth to Cain’s brother Abel. Now Abel was a keeper of sheep, while Cain was a tiller of the soil.3So in the course of time, Cain brought some of the fruit of the soil as an offering to the LORD, 4while Abel brought the best portions of the firstborn of his flock. And the LORD looked with favor on Abel and his offering,
- Scripture
- Sermons
- Commentary
Cain and Abel (The First Murder) - Part 1
By Art Katz4.5K58:28Cain and AbelGEN 4:3GEN 4:8PSA 1:1PSA 1:6MAT 6:33ACT 9:42CO 4:18In this sermon, the speaker reflects on a 10-day period of fasting and prayer where they were seeking a fresh baptism of the Holy Spirit. They acknowledge that God did not act in the way they expected because He is not required to perform miracles in our time. The speaker emphasizes that the church should not limit itself to this life only, but should have a comprehension of eternity and what lies beyond. They suggest that the church has a responsibility to be a prophetic voice, warning nations about the consequences of their ruthless ambitions, in order to avert violence and bloodshed.
What Do You Offer God?
By Mordecai Ham4.0K13:38GEN 4:3In this sermon, the preacher emphasizes the importance of being either hot or cold in one's faith. He asks the congregation if they want to know if they are acceptable in heaven and urges them to lift their hands if they do. The preacher explains that Adam's nature is cursed and that God will only accept offerings that are in line with His will. He also highlights the significance of Abel's offering, which symbolized the death of Jesus on the cross and the belief in approaching God through a substitute. The sermon concludes with a prayer for the congregation to be moved and set on fire for God.
(Genesis) Genesis 4:3-5
By J. Vernon McGee2.7K05:52GenesisGEN 4:3HEB 11:4In this sermon, the speaker discusses the story of Cain and Abel from the Bible. He explains that Abel offered a more excellent sacrifice to God because he did it by faith, as faith comes from hearing the word of God. Abel brought delicious fruit as an offering, while Cain brought the works of his own hands, denying the evil nature of humanity and the separation between man and God. The speaker emphasizes that man cannot offer works to God for salvation, but rather needs a sacrifice to take his place, which is found in Jesus Christ.
The Power of the Blood - Sermon 2 of 5 - Cain and Abel
By Roy Hession1.8K55:58Blood of The LambGEN 4:3HEB 9:22In this sermon, the speaker discusses the importance of amplifying and restoring the original meaning of scripture. He compares this process to how a pianist amplifies a piece of music by adding more notes to the chords. The speaker emphasizes that simply trying to be better or doing more good deeds is not enough to be right with God. He highlights the need for true repentance and forgiveness, rather than trying to cover up sin with superficial acts of kindness.
On Whom God's Fire Falls (Tamil)
By Zac Poonen1.5K1:03:31GEN 4:3LEV 9:24
This sermon emphasizes the importance of being filled with the Holy Spirit and giving our best to God, warning against counterfeit anointings and false manifestations. It highlights the need to discern between genuine and counterfeit spiritual experiences, focusing on the significance of offering our best to God to receive His true fire and approval. The speaker cautions against being deceived by emotionalism, manipulation, and false manifestations, urging believers to prioritize God above all else and seek the genuine fire of the Holy Spirit.
Jude - Pt 3 Self-Righteousness
By Billy Strachan1.0K45:41False ProphetsSelf-RighteousnessGEN 4:3Billy Strachan emphasizes the dangers of self-righteousness, self-willedness, and self-exaltation as traits of false prophets, warning that these behaviors can infiltrate the church and lead to its destruction. He illustrates these points through the biblical examples of Cain, Balaam, and Korah, highlighting how their actions stemmed from a desire for personal gain and recognition rather than true submission to God's will. Strachan urges believers to recognize their own tendencies toward these traits and to seek a spirit-filled life that aligns with God's righteousness instead. He concludes with a call to humility and reliance on God's timing and direction in our lives.
An Offered Life
By Richard E. Bieber0GEN 4:3PSA 116:12MAL 3:1LUK 15:29ROM 12:1Richard E. Bieber preaches about the importance of giving offerings to God willingly and with a grateful heart, emphasizing that true offerings are not investments seeking a return but rather a sacrificial giving of our lives in thanksgiving for God's goodness. He highlights the difference between offering our lives to God out of gratitude and praise versus as an investment expecting something in return, urging believers to live their lives as offerings to God without holding back. Bieber stresses the significance of presenting ourselves as living sacrifices, holy and acceptable to God, as an act of spiritual worship.
The Way of Cain
By Chip Brogden0GEN 4:3GEN 4:13EXO 22:29MAT 16:25JHN 3:27HEB 11:41JN 3:11JUD 1:4Chip Brogden preaches about the contrasting ways of Cain and Abel in relating to the Lord, emphasizing the importance of giving God our first and best with a heart of worship and love. Abel's sacrifice was accepted because he gave the firstlings of his flock, while Cain's offering was rejected as he gave only some of the fruit of the ground. The sermon delves into the heart motivations behind our actions, highlighting the danger of self-centered religious sacrifices and the consequences of following the way of Cain, which leads to hatred, destruction, and separation from God's presence.
Epistle 408
By George Fox0GEN 4:3George Fox preaches about the power and authority given by God to humanity over all the earth and its creatures, as seen in Genesis. He highlights the consequences of disobedience, such as fear, curses, and judgments, contrasting them with the blessings of obedience, including abundance, protection, and divine favor. Fox emphasizes the importance of serving and obeying the Lord with joyfulness and gladness of heart to receive His blessings and avoid the curses outlined in Deuteronomy.
The Unacceptable Sacrifice
By G.W. North0SacrificeObedience to GodGEN 4:3G.W. North explores the story of Cain and Abel, emphasizing that both brothers were initially unaware of what constituted an acceptable sacrifice to God. Cain, a farmer, offered fruit from his labor, while Abel, a shepherd, offered a lamb, which God accepted. North highlights that God's response to Cain was one of grace and concern rather than condemnation, as Cain's failure stemmed from ignorance rather than willful disobedience. Ultimately, Cain's refusal to heed God's guidance led to jealousy and the tragic murder of Abel, who had discovered the true way to God through his sacrifice. The sermon underscores the importance of faith and obedience in our offerings to God, illustrating that the heart behind the sacrifice is what truly matters.
Abel and the Law of Life
By T. Austin-Sparks0GEN 4:3JHN 3:12JHN 4:23JHN 7:44ACT 7:52ROM 8:2T. Austin-Sparks delves into the conflict between the soul and the spirit, emphasizing the importance of walking in the spirit rather than in the flesh or soul. He draws parallels between Cain and Abel, highlighting the difference between a life governed by self-will and a life surrendered to God. The sermon explores the necessity of enlightenment to discern the conflict within oneself, where the soul draws everything to itself, leading to death, while the spirit is always directed towards God, resulting in true life. T. Austin-Sparks urges believers to seek a life in God, not in self, to avoid being deceived by the false natural life.
Cain's Religion
By Lewis Williams0GEN 4:3PSA 20:3MAT 5:81TH 5:24HEB 9:22JAS 1:191JN 1:9REV 13:8Lewis Williams preaches on the story of Cain and Abel, emphasizing the importance of meeting God's conditions for acceptance. He highlights the need for a genuine confession of sin and a true acknowledgment of one's need for the cleansing blood of Jesus. Williams warns against a bloodless, thank-offering type of religion, urging believers to bring a broken, bleeding sacrifice that speaks of personal need and faith in God's promise. He challenges listeners to examine their hearts, confess their sins, and seek sanctification to avoid the destructive consequences of harboring anger and sin.
Epistle 240
By George Fox0GEN 4:31CO 7:141CO 11:3GAL 6:15COL 2:16JAS 1:17JUD 1:11REV 14:6George Fox preaches about the importance of staying true to the power of God and not getting caught up in outward rituals or worship practices. He highlights how various individuals and groups throughout history, like Cain, the children of Israel, and the Corinthians, strayed from the true worship of God by focusing on external observances. Fox emphasizes the need to focus on the life and power of God, rather than on temporary, earthly matters, and to seek unity, righteousness, and joy in the Holy Spirit. He warns against falling into disputes over trivial matters like food, drink, or outward appearances, and encourages believers to prioritize the new creature in Christ, faith working through love, and the eternal gospel.
Emblems From Antediluvian Times
By A.B. Simpson0The Atonement of ChristFaith and ObedienceGEN 4:3HEB 11:4A.B. Simpson explores the significance of Abel's sacrifice as a profound type of Christ's atoning death, emphasizing that true faith acknowledges sin and submits to God's plan of mercy. He contrasts Abel's humble obedience and recognition of his need for atonement with Cain's self-righteousness and rejection of God's way, illustrating the eternal consequences of each choice. Simpson highlights Enoch's life as a model of holiness and faith, culminating in his translation as a symbol of the hope awaiting believers. The sermon calls for a deep reflection on our own faith and the necessity of recognizing our sinful state to fully embrace God's grace. Ultimately, it encourages believers to walk with God in faith, obedience, and anticipation of Christ's return.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
In process of time - מקץ ימים mikkets yamim, at the end of days. Some think the anniversary of the creation to be here intended; it is more probable that it means the Sabbath, on which Adam and his family undoubtedly offered oblations to God, as the Divine worship was certainly instituted, and no doubt the Sabbath properly observed in that family. This worship was, in its original institution, very simple. It appears to have consisted of two parts: 1. Thanksgiving to God as the author and dispenser of all the bounties of nature, and oblations indicative of that gratitude. 2. Piacular sacrifices to his justice and holiness, implying a conviction of their own sinfulness, confession of transgression, and faith in the promised Deliverer. If we collate the passage here with the apostle's allusion to it, Heb 11:4, we shall see cause to form this conclusion. Cain brought of the fruit of the ground an offering - מנחה minchah, unto the Lord. The word minchah is explained, Lev 2:1, etc., to be an offering of fine flour, with oil and frankincense. It was in general a eucharistic or gratitude offering, and is simply what is implied in the fruits of the ground brought by Cain to the Lord, by which he testified his belief in him as the Lord of the universe, and the dispenser of secular blessings.
Jamieson-Fausset-Brown Bible Commentary
in process of time--Hebrew, "at the end of days," probably on the Sabbath. brought . . . an offering unto the Lord--Both manifested, by the very act of offering, their faith in the being of God and in His claims to their reverence and worship; and had the kind of offering been left to themselves, what more natural than that the one should bring "of the fruits of the ground," and that the other should bring "of the firstlings of his flock and the fat thereof" [Gen 4:4].
John Gill Bible Commentary
And in process of time it came to pass,.... Or "at the end of days" (c); which some understand of the end of seven days, at the end of the week, or on the seventh day, which they suppose to be the sabbath day, these sons of Adam brought their offerings to the Lord: but this proceeds upon an hypothesis not sufficiently established, that the seventh day sabbath was now appointed to be observed in a religious way; rather, according to Aben Ezra, it was at the end of the year; So "after days" in Jdg 11:4 is meant after a year; and which we there render, as here, "in process of time". This might be after harvest, after the fruits of the earth were gathered in, and so a proper season to bring an offering to the Lord, in gratitude for the plenty of good things they had been favoured with; as in later times, with the Israelites, there was a feast for the ingathering of the fruits of the earth, Exo 23:16. The Targum of Jonathan fixes this time to the fourteenth of Nisan, as if it was the time of the passover, a feast instituted two thousand years after this time, or thereabout; and very stupidly one of the Jewish writers (d) observes, that"the night of the feast of the passover came, and Adam said to his sons, on this night the Israelites will bring the offerings of the passovers, offer ye also before your Creator." That Cain brought of the fruit of the ground an offering unto the Lord; corn, herbs, seeds, &c. the Targum of Jonathan says it was flax seed; so Jarchi makes mention of an "agadah" or exposition, which gives the same sense; and another of their writers (e) observes, that Cain brought what was left of his food, or light and trifling things, flax or hemp seed. This he brought either to his father, as some think, being priest in his family; or rather he brought and offered it himself at the place appointed for religious worship, and for sacrifices; so Aben Ezra, he brought it to the place fixed for his oratory. It is highly probable it was at the east of the entrance of the garden of Eden, where the Shechinah, or the divine Majesty, was, and appeared in some remarkable manner. (c) "in fine dierum", Pagninus, Montanus; "a fine dierum", Schmidt. (d) Pirke Eliezer, c. 21. (e) Ib. Vid. Tzeror Hammor, fol. 8. 2.
Matthew Henry Bible Commentary
Here we have, I. The devotions of Cain and Abel. In process of time, when they had made some improvement in their respective callings (Heb. At the end of days, either at the end of the year, when they kept their feast of in-gathering or perhaps an annual fast in remembrance of the fall, or at the end of the days of the week, the seventh day, which was the sabbath) - at some set time, Cain and Abel brought to Adam, as the priest of the family, each of them an offering to the Lord, for the doing of which we have reason to think there was a divine appointment given to Adam, as a token of God's favour to him and his thoughts of love towards him and his, notwithstanding their apostasy. God would thus try Adam's faith in the promise and his obedience to the remedial law; he would thus settle a correspondence again between heaven and earth, and give shadows of good things to come. Observe here, 1. That the religious worship of God is no novel invention, but an ancient institution. It is that which was from the beginning (Jo1 1:1); it is the good old way, Jer 6:16. The city of our God is indeed that joyous city whose antiquity is of ancient days, Isa 23:7. Truth got the start of error, and piety of profaneness. 2. That is a good thing for children to be well taught when they are young, and trained up betimes in religious services, that when they come to be capable of acting for themselves they may, of their own accord, bring an offering to God. In this nurture of the Lord parents must bring up their children, Gen 18:19; Eph 6:4. 3. That we should every one of us honour God with what we have, according as he has prospered us. According as their employments and possessions were, so they brought their offering. See Co1 16:1, Co1 16:2. Our merchandize and our hire, whatever they are, must be holiness to the Lord, Isa 23:18. He must have his dues of it in works of piety and charity, the support of religion and the relief of the poor. Thus we must now bring our offering with an upright heart; and with such sacrifices God is well pleased. 4. That hypocrites and evil doers may be found going as far as the best of God's people in the external services of religion. Cain brought an offering with Abel; nay, Cain's offering is mentioned first, as if he were the more forward of the two. A hypocrite may possibly hear as many sermons, say as many prayers, and give as much alms, as a good Christian, and yet, for want of sincerity, come short of acceptance with God. The Pharisee and the publican went to the temple to pray, Luk 18:10. II. The different success of their devotions. That which is to be aimed at in all acts of religion is God's acceptance: we speed well if we attain this, but in vain do we worship if we miss of it, Co2 5:9. Perhaps, to a stander-by, the sacrifices of Cain and Abel would have seemed both alike good. Adam accepted them both, but God, who sees not as man sees, did not. God had respect to Abel and to his offering, and showed his acceptance of it, probably by fire from heaven; but to Cain and his offering he had not respect. We are sure there was a good reason for this difference; the Governor of the world, though an absolute sovereign, does not act arbitrarily in dispensing his smiles and frowns. 1. There was a difference in the characters of the persons offering. Cain was a wicked man, led a bad life, under the reigning power of the world and the flesh; and therefore his sacrifice was an abomination to the Lord (Pro 15:8), a vain oblation, Isa 1:13. God had no respect to Cain himself, and therefore no respect to his offering, as the manner of the expression intimates. But Abel was a righteous man; he is called righteous Abel (Mat 23:35); his heart was upright and his life was pious; he was one of those whom God's countenance beholds (Psa 11:7) and whose prayer is therefore his delight, Pro 15:8. God had respect to him as a holy man, and therefore to his offering as a holy offering. The tree must be good, else the fruit cannot be pleasing to the heart-searching God. 2. There was a difference in the offerings they brought. It is expressly said (Heb 11:4), Abel's was a more excellent sacrifice than Cain's: either (1.) In the nature of it. Cain's was only a sacrifice of acknowledgment offered to the Creator; the meat-offerings of the fruit of the ground were no more, and, for aught I know, they might be offered in innocency. But Abel brought a sacrifice of atonement, the blood whereof was shed in order to remission, thereby owning himself a sinner, deprecating God's wrath, and imploring his favour in a Mediator. Or, (2.) In the qualities of the offering. Cain brought of the fruit of the ground, any thing that came next to hand, what he had not occasion for himself or what was not marketable. But Abel was curious in the choice of his offering: not the lame, nor the lean, nor the refuse, but the firstlings of the flock - the best he had, and the fat thereof - the best of those best. Hence the Hebrew doctors give it for a general rule that every thing that is for the name of the good God must be the goodliest and best. It is fit that he who is the first and best should have the first and best of our time, strength, and service. 3. The great difference was this, that Abel offered in faith, and Cain did not. There was a difference in the principle upon which they went. Abel offered with an eye to God's will as his rule, and God's glory as his end, and in dependence upon the promise of a Redeemer; but Cain did what he did only for company's sake, or to save his credit, not in faith, and so it turned into sin to him. Abel was a penitent believer, like the publican that went away justified: Cain was unhumbled; his confidence was within himself; he was like the Pharisee who glorified himself, but was not so much as justified before God. III. Cain's displeasure at the difference God made between his sacrifice and Abel's. Cain was very wroth, which presently appeared in his very looks, for his countenance fell, which bespeaks not so much his grief and discontent as his malice and rage. His sullen churlish countenance, and a down-look, betrayed his passionate resentments: he carried ill-nature in his face, and the show of his countenance witnessed against him. This anger bespeaks, 1. His enmity to God, and the indignation he had conceived against him for making such a difference between his offering and his brother's. He should have been angry at himself for his own infidelity and hypocrisy, by which he had forfeited God's acceptance; and his countenance should have fallen in repentance and holy shame, as the publican's, who would not lift up so much as his eyes to heaven, Luk 18:13. But, instead of this, he flies out against God, as if he were partial and unfair in distributing his smiles and frowns, and as if he had done him a deal of wrong. Note, It is a certain sign of an unhumbled heart to quarrel with those rebukes which we have, by our own sin, brought upon ourselves. The foolishness of man perverteth his way, and then, to make bad worse, his heart fretteth against the Lord, Pro 19:3. 2. His envy of his brother, who had the honour to be publicly owned. Though his brother had no thought of having any slur put upon him, nor did now insult over him to provoke him, yet he conceived a hatred of him as an enemy, or, which is equivalent, a rival. Note, (1.) It is common for those who have rendered themselves unworthy of God's favour by their presumptuous sins to have indignation against those who are dignified and distinguished by it. The Pharisees walked in this way of Cain, when they neither entered into the kingdom of God themselves nor suffered those that were entering to go in, Luk 11:52. Their eye is evil, because their master's eye and the eye of their fellow-servants are good. (2.) Envy is a sin that commonly carries with it both its own discovery, in the paleness of the looks, and its own punishment, in the rottenness of the bones.
Tyndale Open Study Notes
4:3 There was nothing wrong with offering grain to the Lord (Lev 2:14; Deut 26:2-4), but Cain brought only a token gift (some of his crops), whereas God requires the first and best (Exod 23:16, 19; 34:22, 26). Cain’s heart attitude made his offering inferior to Abel’s (cp. Heb 11:4).