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Commentary on Genesis 4 verses 3–5
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.
(60) Why Cain after some days offers up the first-fruits of his fruits, but when it is said that "Abel offered up first-fruits of the first-born of his flock and of the fat," "after some days" is not added? (#Ge 4:3-4). Moses here intimates the difference between a lover of himself, and one who is thoroughly devoted to God; for the one took to himself the first-fruits of his fruits, and very impiously looked upon God as worthy only of the secondary and inferior offerings; for the expression, "after some days," implies that he did not do so immediately; and when it is said that he offered of the fruits, that intimates that he did not offer of the best fruits which he had, and herein displays his iniquity. But the other, without any delay, offered up the first-born and eldest of all his flocks, in order that in this the Father might not be treated unworthily.
(61) Why, when he had begun with Cain, he still mentions him here in the second place, when he says: "And God had respect unto Abel and unto his offerings; but unto Cain and unto his sacrifices he paid no attention?" (#Ge 4:5). In the first place, because the good man, who is by nature first, is not at first perceived by the outward senses of any man except in his own turn, and by people of virtuous conduct. Secondly, because the good and the wicked man are two distinct characters; he accepts the good man, seeing that he is a lover of what is good, and an eager student of virtue; but he rejects and regards with aversion the wicked man, presuming that he will be prone to that side by the order of nature. Therefore he says here with exceeding fitness, that God had regard, not to the offerings, but to those who offered them, rather than to the gifts themselves; for men have regard to and regulate their approbation by the abundance and richness of offerings, but God looks at the sincerity of the soul, having no regard to ambition or illusion of any kind.
Every kind of honour and happiness was bestowed upon you, and then was fulfilled that which is written, "My beloved ate and drank, and was enlarged and became fat, and kicked." [Deuteronomy 32:15] Hence flowed emulation and envy, strife and sedition, persecution and disorder, war and captivity. So the worthless rose up against the honoured, those of no reputation against such as were renowned, the foolish against the wise, the young against those advanced in years. For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and has become blind in His faith, neither walks in the ordinances of His appointment, nor acts a part becoming a Christian, but walks after his own wicked lusts, resuming the practice of an unrighteous and ungodly envy, by which death itself entered into the world. [Wisdom 2:24]
For thus it is written: "And it came to pass after certain days, that Cain brought of the fruits of the earth a sacrifice unto God; and Abel also brought of the firstlings of his sheep, and of the fat thereof. And God had respect to Abel and to his offerings, but Cain and his sacrifices He did not regard. And Cain was deeply grieved, and his countenance fell. And God said to Cain, Why are you grieved, and why is your countenance fallen? If you offer rightly, but do not divide rightly, have you not sinned? Be at peace: your offering returns to yourself, and you shall again possess it. And Cain said to Abel his brother, Let us go into the field. And it came to pass, while they were in the field, that Cain rose up against Abel his brother, and slew him." [Genesis 4:3-8] You see, brethren, how envy and jealousy led to the murder of a brother. Through envy, also, our father Jacob fled from the face of Esau his brother [Genesis 27:41-45]. Envy made Joseph be persecuted unto death, and to come into bondage. [Genesis 37:18-28] Envy compelled Moses to flee from the face of Pharaoh king of Egypt, when he heard these words from his fellow-countryman, "Who made you a judge or a ruler over us? Will you kill me, as you killed the Egyptian yesterday?" [Exodus 2:14] On account of envy, Aaron and Miriam had to make their abode without the camp. [Numbers 12:14-15] Envy brought down Dathan and Abiram alive to Hades, through the sedition which they excited against God's servant Moses. [Numbers 16:33] Through envy, David not only underwent the hatred of foreigners, but was also persecuted by Saul king of Israel. [1 Samuel 21:10-15]
Abel was very discerning in his choice of offerings, whereas Cain showed no such discernment. Abel selected and offered the choicest of his firstborn and of his fat ones, while Cain either offered young grains or certain fruits that are found at the same time as the young grains. Even if his offering had been smaller than that of his brother, it would have been as acceptable as the offering of his brother, had he not brought it with such carelessness. They made their offerings alternately; one offered a lamb of his flock, the other the fruits of the earth. But because Cain had taken such little regard for the first offering that he offered, God refused to accept it in order to teach Cain how he was to make an offering.
Cain was angry because the offering of his brother had been accepted. Cain became angry on account of the fire that had come down and distinguished between the offerings. His face became gloomy because there was laughter in the eyes of his parents and his sisters when his offering was rejected. They had seen that Cain’s offering had been placed in the midst of the fire and yet the fire did not touch it.
There were two reasons for his annoyance: not just that he alone had been rejected but also that his brother’s gift had been accepted.
Consider how the Lord of nature added knowledge to conscience. After all, who brought this to our understanding? It was none other than knowledge associated with conscience. The text says, "He brought an offering of the fruits of the earth to the Lord." He knew and understood that he should offer from his own possessions some produce to God as to his master. not because God needs them, but for the purpose of demonstrating his gratitude as being himself a beneficiary of such kindness. God, you see, is proof against need, and depends on nothing we have to offer; but in his ineffable love he shows considerateness for us, and for the sake of our salvation he allows these things to happen so that knowledge of the Lord may be for the human race a school of virtue.
[The pagans say, "The Christians] censure the ceremonies of sacrifice, the victims, incense and the rest, which are used in temple worship. Yet the same ceremonies of sacrifice were originated by themselves or by the god they worship, in primitive times, when a god was assumed to need their offerings of first fruits." This question is evidently derived from that passage in our Scriptures that tells of Cain making an offering to God of the fruits of the earth and Abel of the firstlings of his flocks. We answer that the conclusion to be drawn from it is that sacrifice is a very ancient custom, because our true and sacred Books warn us that it is not to be offered except to the one true God. But God does not need sacrifices, as is most clearly expressed in the same sacred Books: "I said to the Lord, thou art my God, for thou hast no need of my goods," because in accepting or refusing or receiving them he is looking only to man's good. God does not derive any benefit from our worship, but we do.
It came to pass after many days that Cain brought an offering to the Lord of the fruit of the ground: Abel also brought of the firstlings of his flock and of the fat thereof. It is clearly shown that both brothers had faith in God, both either naturally admonished or taught by their parents, knew that gifts should be offered to God, and that the guilt of their father's transgression should be washed away by sacrifices offered to Him: but because they did not offer with an equal mind, their offerings were not equally accepted. For I do not think that Cain sinned in that he either worked the work of a farmer or offered gifts to God from the fruits of the ground, but that he worked with less perfect piety in the care of the flesh, and approached the offering of gifts to God with less perfect devotion. Finally, Noah, a farmer, also worked the land and planted a vineyard: and Melchizedek, the priest of the Most High God, offered bread and wine from the fruits of the land. Therefore, Cain was not rejected because of the kind of offering. He indeed offered to God from what he himself was accustomed to live by; but he was rejected along with his gifts by Him who looks into the hearts, because of the impious mind of the offerer, as the following words show when it is said:
For Cain offered gifts to the Lord from the fruits of the earth. For that people believed they pleased the Lord through good works, which they pursued for the sake of earthly reward. Or certainly, they offered gifts from the fruits of the earth when that people believed themselves to be justified through earthly circumcision, earthly Sabbath, earthly unleavened bread, and earthly Passover, despising the righteousness of faith which is in Christ.
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SUMMARY
The text records a pivotal moment in early human history: Cain, the firstborn son of Adam and Eve, presents an offering to the LORD from the produce of his agricultural labor. This foundational narrative introduces the themes of human initiative in worship, the nature of acceptable sacrifice, and the unfolding consequences of sin in a post-Edenic world, setting the stage for the tragic events that immediately follow and illuminating God's sovereign terms for approaching Him.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Genesis 4:3 employs several subtle literary devices. Foreshadowing is prominent, as Cain's offering, alongside Abel's in the subsequent verse, sets the stage for the development of sacrificial theology throughout the Old Testament, hinting at the distinctions between acceptable and unacceptable worship that will become central to the Mosaic Law. The verse also utilizes Juxtaposition by placing Cain's agricultural offering in direct narrative proximity to Abel's animal sacrifice, implicitly inviting the reader to compare and contrast the two, even before God's explicit judgment is revealed. Furthermore, the phrase "in process of time" functions as a Temporal Marker, not merely indicating the passage of days, but suggesting a cyclical or appointed rhythm to early human worship, implying a nascent form of religious calendar or custom.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 4:3 serves as a foundational text for understanding the nature of worship and sacrifice in the biblical narrative. It reveals humanity's inherent impulse, or perhaps divinely instilled expectation, to bring offerings to God, even after the Fall. This act signifies a continued, albeit strained, relationship between Creator and creature. The subsequent divine response to Cain's offering, or lack thereof, immediately introduces the critical theological principle that not all worship is equally acceptable to God. Divine acceptance is predicated not merely on the act of giving, but on the quality of the offering, the heart of the offerer, and adherence to God's unrevealed (or implicitly understood) terms. This sets the stage for the elaborate sacrificial system of the Mosaic Law, which would detail specific requirements for approaching a holy God. Ultimately, it points to humanity's deep need for reconciliation, a need that no human offering could fully satisfy apart from divine grace.
REFLECTION AND APPLICATION
Genesis 4:3 challenges us to look beyond the outward act of worship to the underlying heart and intention. Cain's offering, while seemingly pious, ultimately lacked the divine approval granted to Abel's. This prompts us to consider whether our own acts of worship, service, or giving are truly aligned with God's revealed will and desires, or if they are merely expressions of our own preferences or human effort. It reminds us that true worship is not just about what we bring, but how we bring it—with humility, faith, and obedience to God's terms. This ancient narrative calls us to examine our motivations, ensuring that our approach to God is marked by a sincere desire to honor Him according to His standards, rather than our own.
Questions for Reflection
FAQ
What does "in process of time" mean in this context?
Answer: The Hebrew phrase miqetz yamim (מקץ ימים) literally means "at the end of days" or "after some days." It suggests a specific, perhaps appointed or regular, time for worship, indicating that bringing offerings was likely a customary practice rather than a spontaneous act. This implies an established pattern of religious observance, possibly a divinely instituted rhythm for approaching God, even in this early period of human history.
Was Cain's offering of "fruit of the ground" inherently unacceptable?
Answer: The text itself does not explicitly state that a grain offering (minchâh) was inherently unacceptable. Later Mosaic Law includes grain offerings as valid sacrifices, often as thanksgiving or fellowship offerings. The problem with Cain's offering, as revealed in the subsequent verses (Genesis 4:5) and clarified in Hebrews 11:4, appears to be connected to the quality of the offering (perhaps not the "firstfruits" or "best") or, more profoundly, the attitude and faith of the offerer, rather than the type of produce itself.
Did God command Cain and Abel to bring offerings?
Answer: The text does not explicitly state a divine command for offerings at this point. However, the phrase "in process of time" suggests a customary or perhaps divinely instituted practice known to Adam's family. It's plausible that God had given some instruction regarding how to approach Him, or that it was an intuitive human response to acknowledge God's provision and sovereignty. The narrative's focus is on God's response to the offerings, implying an existing understanding of how to approach Him that one brother fulfilled and the other did not.
How does this verse relate to the concept of work and worship?
Answer: Cain's offering comes directly from the "fruit of the ground," the product of his labor as a farmer. This connects the act of worship directly to human toil and provision, suggesting that our work and its fruits can be consecrated to God as an act of worship. However, it also subtly introduces the idea that even our best efforts, if not offered with the right heart or according to God's terms, may not be acceptable. True worship integrates all aspects of life, including one's vocation, but it must be offered in a manner that honors God's sovereignty and holiness.
CHRIST-CENTERED FULFILLMENT
Genesis 4:3, by introducing the concept of human offerings to God, implicitly highlights humanity's inherent need to bridge the gap created by sin. While Cain's offering of the ground's fruit was ultimately rejected, it points to the fundamental human desire (or divine expectation) to give back to God. This longing for acceptable worship finds its ultimate fulfillment in Jesus Christ. He is the perfect "fruit" of humanity, the one who offered the ultimate and perfect sacrifice of Himself on the cross, not with the fruit of the ground, but with His own life's blood, which alone atones for sin. Through His singular offering, all true worship and access to God are now made possible, fulfilling the deepest need for reconciliation that early offerings like Cain's could only dimly foreshadow. As John 4:23-24 teaches, true worship is now offered "in spirit and truth" through Christ, who is the way, the truth, and the life (John 14:6), making every believer a priest with direct access to God through Him (1 Peter 2:9).