But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.
5. but unto Cain ] In what way the Divine displeasure was conveyed is not recorded. The suggestion that fire from heaven consumed the offering of Abel, but left that of Cain untouched, is a pure conjecture based upon the group of passages in the O.T., in which the fire from God attested the approval of the sacrifice, Lev 9:24; Jdg 6:21; Jdg 13:19-20; 1Ki 18:38; 1Ch 21:26 ; 2Ch 7:1; 1Ma 2:10-11.
It is a serious omission, also, that we are left to conjecture the reason for the favour shewn to Abel and withheld from Cain. We can hardly doubt, that in the original form of the story the reason was stated; and, if so, that the reason represented in the folk-lore of Israel would not have been in harmony with the religious teaching of the book.
Taking, therefore, the omission of the reason in conjunction with the language of Gen 4:6-7, and with the general religious purport of the context, we should probably be right in interring that the passage, as it stands, intends to ascribe the difference in the acceptability of the two offerings to the difference in the spirit with which they had been made. Jehovah looked at the heart (cf. 1Sa 16:7). Thus the first mention of worship in Holy Scripture seems to emphasize the fundamental truth that the worth of worship lies in the spirit of the worshipper, cf. Joh 4:24, “God is spirit; and they that worship him must worship in spirit and truth.” This is the thought of Heb 11:4, “By faith Abel offered unto God a more excellent sacrifice than Cain. God bearing witness in respect of his gifts.”
The following conjectures have at different times been put forward to explain the preference of Jehovah:
( a) It has been suggested that Abel’s offering was preferred, because it consisted of flesh, and that Cain’s was rejected, because it consisted of vegetable produce. Each man offered of the fruits of his work and calling. Did the original story contain a condemnation of the agricultural as compared with the pastoral calling? But Adam was commanded to till the ground (Gen 2:15, Gen 3:19).
( b) The old Jewish explanation was that Cain had failed to perform the proper ritual of his offering, and therefore incurred the Divine displeasure: see note on the LXX of Gen 4:7. But, again, if so, it has to be assumed that Divine directions upon the ritual of service had previously been communicated to man.
( c) The common Christian explanation that Cain’s sacrifice, being “without shedding of blood” (Heb 9:22. cf. Lev 17:11), could not find acceptance, equally assumes that the right kind of sacrifice had previously been Divinely instituted, and that Cain’s rejection was, therefore, due to the wilful violation of a positive command as well as to the infringement of sacrificial rule.
In the silence of the narrative respecting the origin of the institution of sacrifice, these conjectures are merely guess-work, and must be considered more or less fanciful.
his countenance fell ] A picture true to nature and more familiar than easy to express in any other words.
The passage illustrates the progress of sin in Cain’s heart. Firstly, disappointment and wounded pride, aggravated by envy of his brother, lead to anger; secondly, anger unrestrained, and brooding sullenly over an imaginary wrong, rouses the spirit of revenge; thirdly, revenge seeks an outlet in passion, and vents itself in violence and murder.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 5. Unto Cain] As being unconscious of his sinfulness, and consequently unhumbled, and to his offering, as not being accompanied, as Abel’s was, with faith and a sacrifice for sin, he had not respect – He could not, consistently with his holiness and justice, approve of the one or receive the other. Of the manner in which God testified his approbation we are not informed; it was probably, as in the case of Elijah, by sending down fire from heaven, and consuming the sacrifice.
Cain was very wroth] That displeasure which should have been turned against his own unhumbled heart was turned against his innocent brother, who, though not more highly privileged than he, made a much better use of the advantages which he shared in common with his ungodly and unnatural brother.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Cain was very wroth; partly with God, who, had cast so public a disgrace upon him, and given the preference to his younger brother; and partly with Abel, because he had received more honour from God, and therefore was likely to have more respect and privilege from his parents than himself.
His countenance fell; whereas before it was lifted up and cheerful, now it fell down through sense of guilt, disappointment of his hope, shame and grief, and envy at his brother.
Fuente: English Annotations on the Holy Bible by Matthew Poole
But unto Cain and to his offering he had not respect,…. Not because of the matter of it, as some have thought; but because it was not offered in faith and sincerity, but in a formal and hypocritical manner, without any regard to the Messiah and his sacrifice, and without any view to the glory of God: no notice was taken, no approbation was given of it by the above token, or any other; so that it was manifest to Cain himself, that God did not approve of it, or was well pleased with it, as with his brother’s:
and Cain was very wroth; with God, to whom he offered it, because he did not accept of it, and with his brother, because he and his sacrifice were preferred to him and his:
and his countenance fell; the briskness and cheerfulness of his countenance went off, and he looked dejected; and instead of lifting up his face towards heaven; he looked with a down look to the earth; he looked churlish, morose, and sullen, ill natured, full of malice and revenge, and as if he was studying which way to vent it; he knit his brows and gnashed his teeth, put on a surly countenance; and there might be seen in his face all the signs, not only of grief and disappointment, but of rage and fury; though i some interpret it of shame and confusion.
i R. Jonah apud R. Sol. Urbin. Ohel Moed, fol. 9. p. 2.
Fuente: John Gill’s Exposition of the Entire Bible
5. But unto Cain and to his offering he had not respect. It is not to be doubted, that Cain conducted himself as hypocrites are accustomed to do; namely, that he wished to appease God, as one discharging a debt, by external sacrifices, without the least intention of dedicating himself to God. But this is true worship, to offer ourselves as spiritual sacrifices to God. When God sees such hypocrisy, combined with gross and manifest mockery of himself; it is not surprising that he hates it, and is unable to bear it; whence also it follows, that he rejects with contempt the works of those who withdraw themselves from him. For it is his will, first to have us devoted to himself; he then seeks our works in testimony of our obedience to him, but only in the second place. It is to be remarked, that all the figments by which men mock both God and themselves are the fruits of unbelief: To this is added pride, because unbelievers, despising the Mediator’s grace, throw themselves fearlessly into the presence of God. The Jews foolishly imagine that the oblations of Cain were unacceptable, because he defrauded God of the full ears of corn, and meanly offered him only barren or half-filled ears. Deeper and more hidden was the evil; namely that impurity of heart of which I have been speaking; just as, on the other hand, the strong scent of burning fat could not conciliate the divine favor to the sacrifices of Abel; but, being pervaded by the good odour of faith, they had a sweet-smelling savor.
And Cain was very wroth. In this place it is asked, whence Cain understood that his brother’s oblations were preferred to his? The Hebrews, according to their manner, report to divinations and imagine that the sacrifice of Abel was consumed by celestial fire; but, since we ought not to allow ourselves so great a license as to invent miracles, for which we have no testimony of Scripture, let Jewish fables be dismissed. (233) It is, indeed, more probable, that Cain formed the judgement which Moses records, from the events which followed. He saw that it was better with his brother than with himself; thence he inferred, that God was pleased with his brother, and displeased with himself. We know also, that to hypocrites nothing seems of greater value, nothing is more to their heart’s content, then earthly blessing. moreover, in the person of Cain is portrayed to us the likeness of a wicked man, who yet desires to be esteemed just, and even arrogates to himself the first place among saints. Such persons truly, by external works, strenuously labor to deserve well at the hands of God; but, retaining a heart inwrapped in deceit, they present to him nothing but a mask; so that, in their labourious and anxious religious worship, there is nothing sincere, nothing but mere pretense. When they afterwards see that they gain no advantage, they betray the venom of their minds; for they not only complain against God, but break forth in manifest fury, so that, if they were able, they would gladly tear him don from his heavenly throne. Such is the innate pride of all hypocrites, that, by the very appearance of obedience, they would hold God as under obligation to them; because they cannot escape from his authority, they try to sooth him with blandishments, as they would a child; in the meantime, while they count much of their fictitious trifles, they think that God does them great wrong if he does not applaud them; but when he pronounces their offerings frivolous and of no value in his sight, they first begin to murmur, and then to rage. Their impiety alone hinders God from being reconciled unto them; but they wish to bargain with God on their own terms. When this is denied, they burn with furious indignation, which, though conceived against God, they cast forth upon his children. Thus, when Cain was angry with God, his fury was poured forth on his unoffending brother. When Moses says, “his countenance fell,” (the word countenance is in Hebrew put in the plural number for the singular,) he means, that not only was he seized with a sudden vehement anger, but that, from a lingering sadness, he cherished a feeling so malignant that he was wasting with envy.
(233) It will, perhaps, be admitted that Calvin here deals too hardly with the opinions of the Jews. That God did in some way bear public testimony to his acceptance of Abel’s sacrifice, is recorded by St. Paul; and there is surely nothing unreasonable in the supposition that he did it, as in several other instances, by fire from heaven. The reader may see several authorities adduced in Poole; he may also consult Ainsworth on the Pentateuch, Dr. P. Smith on the Atonement; and especially, Faber’s “Treatise of the Origin of Expiatory Sacrifice.” — Ed.
Fuente: Calvin’s Complete Commentary
(5) Cain was very wroth.Heb., it burned to Cain exceedingly: that is, his heart was full of hot indignant feelings, because of the preference shown to his younger brother.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. But unto Cain not respect Why? From Heb 11:4, we infer that it was because of some lack of faith, for “by faith Abel offered unto God a more excellent sacrifice than Cain . ” Cain’s, then, was not the blossomings or the fruit of faith in Jehovah . It sprung from no profound conception of the grounds or need of sacrifice . And, perhaps, as suggested above, Cain’s lack of faith was evinced by his neglect to bring a bleeding victim . If animal sacrifices were of divine institution, (see note on 3:21,) Cain must have known the fact and the mode; but so far from regarding it, he seems not to have been even careful to bring the firstfruits of the ground . Hence his offering was not a doing well . Gen 4:7.
Cain was very wroth Manifestly yielding to passions of jealousy and anger .
His countenance fell Like a sullen, spoiled child, pouting with bad passion, and waiting for an opportunity of revenge .
Fuente: Whedon’s Commentary on the Old and New Testaments
‘So Cain burned with anger, and his face fell.’
He was clearly extremely furious (the description is powerful), and the more he thought about it the more the anger showed on his face. No doubt he went about for some time with a face like thunder, and his anger grew and grew.
Fuente: Commentary Series on the Bible by Peter Pett
Gen 4:5. Cain was very wroth, and his countenance fell Cain’s jealousy and envy of his brother filled his heart with anger and indignation against him, passions which immediately discovered themselves in his gloomy, downcast, and revengeful countenance. Upon which the Lord condescends to expostulate with him; “Why art thou wroth, and why is thy countenance fallen? what reasonable and just ground is there for thy jealousy, envy, and anger? If thou hadst done well (sacrificed as thou oughtedst) shouldest thou not have been accepted? for thou servest a God who is no respecter of persons, but a just rewarder of men according to their works: as therefore thou mayest certainly expect his favour on doing well; so, if thou doest not well; a sin-offering lieth at the door of the fold; so the original word signifies. Be at rest, , robetz, and unto thee shall be his (thy brother’s) desire, and thou shalt rule over him. He is still thy younger brother, and shall be subject to thee. Thou shalt still retain the privilege of thy birth-right, and needest not be jealous or envious of thy brother, who shall continue in the due subjection of a younger brother to thee.”
REFLECTIONS.The sons of Adam no sooner were grown up for labour, but we find them before the Lord. Religion was the first thing, no doubt, he taught them, and divine worship is a principal part of it.
1. They appeared, according to their vocations, with their respective offerings of the fruit of the ground and of the flock. According as the Lord hath blessed us, we are bound to honour him with our substance, whether for the support of his cause, or the relief of the distressed. He will count this done to himself. But among the worshippers of God there will ever be found hypocrites: men forward enough to bow the knee, and give alms, and appear religious, but void of true faith. Such was Cain.
2. In consequence, Cain’s offering was rejected, whilst Abel’s was accepted. But what was the effect upon Cain? Anger against God, as if he were unjust in his regards; and envy at his innocent brother, because of God’s favour to him, kindle in his bosom, dart from his fiery eyes, or disfigure his pale and fallen countenance. Behold a lively picture of the devil: how like is the offspring to the parent; a fallen man to a fallen angel?
3. The children of God are ever the objects of anger and envy to the children of this world.
4. God condescends to reason with Cain on the perverseness of his conduct. The sinner that perishes, shall be left inexcusable. It were well, if on the first motions of sin in the heart, or on the first glance of the kindling eye, this question were in our thoughts, Why art thou wroth? There was no reason for it: for acceptance was as free for him as for his brother, if he came in the same way: it was infidelity and disobedience only that excluded him; but the moment he returned, he would have found favour: if he had brought the sacrifice of faith, it would have been welcome; for God is ever ready to receive the returning sinner. O may his goodness lead us to repentance!
5. Many were the aggravations of Cain’s foul crime. It was his brother whom he slew; a brother to him ever dutiful and submissive, a person distinguished with God’s favour, and one who, unsuspicious of danger, talked with him as a friend. But what can stand before malicious envy? No doubt the time was, when Cain would have started at the horrid deed; but when once a man gives place to the devil, there is no conception to what a pitch of daring wickedness he may arrive. Obsta principiis. Watch the first risings of sin; and if you would not commit murder, refrain from anger.
Fuente: Commentary on the Holy Bible by Thomas Coke
And he said, What hast thou done? the voice of thy brother’s blood crieth unto me from the ground.
Heb 12:24 . In the original, it is, thy Brother’s bloods; as if, not only the death of Abel was concerned, but the cause of Christ included in the deed. See Rev 6:10 ; Heb 12:24 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 4:5 But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.
Ver. 5. But to Cain and his offering, &c. ] Because he brought not the person but the work of a person non personam, sed opus personae, as Luther a hath it; who also calls those Cainists that offer to God the work done, but do not offer themselves to God. Works materially good may never prove so, formally and eventually. That which is fair to men, is abomination to God. Luk 16:15 He rejected the swan for sacrifice, Lev 11:18 because under a white feather it hath black skin. Sordet in conspectu Iudicis quod fulget in conspectu operantis, saith Gregory. A thing may shine in the night from its rottenness.
a Luth., in Decal
But: Num 16:15, Heb 11:4
wroth: Gen 31:2, Gen 31:5, Job 5:2, Psa 20:3, Isa 3:10, Isa 3:11, Mat 20:15, Luk 15:28-30, Act 13:45
Reciprocal: Gen 37:4 – hated him Gen 39:19 – his wrath Lev 1:2 – If any Lev 23:14 – eat Num 35:20 – if he thrust Jdg 13:23 – he would not 1Sa 18:9 – eyed David 1Ki 21:4 – And he laid him Est 3:5 – full of wrath Job 11:15 – lift up Psa 19:14 – Let Pro 18:19 – brother Pro 19:3 – foolishness Pro 29:10 – The bloodthirsty Ecc 7:9 – anger Ecc 9:7 – for Lam 3:39 – a man Dan 3:13 – in his Dan 3:19 – the form Jon 4:9 – I do well to be angry Mat 5:22 – That Act 5:33 – took Act 10:35 – is Jam 1:15 – when Jam 4:1 – come they Jam 4:5 – The spirit
Gen 4:5-7. Cain was very wroth Full of rage against God and his brother. His countenance fell His looks became sour, dejected, and angry. The Lord said unto Cain to convince him of his sin, and bring him to repentance, Why art thou wroth? What cause has been given thee, either by me or thy brother? If thou doest well, shalt thou not be accepted? Either, 1st, If thou hadst done well, as thy brother did, thou shouldest have been accepted as he was. God is no respecter of persons; so that, if we come short of acceptance with him, the fault is wholly our own. This will justify God in the destruction of sinners, and will aggravate their ruin. There is not a damned sinner in hell, but, if he had done well, as he might have done, had been a glorified saint in heaven. Every mouth will shortly be stopped with this. Or, 2d, If now thou do well If thou repent of thy sin, reform thy heart and life, and bring thy sacrifice in a better manner; thou shalt yet be accepted. See how early the gospel was preached, and the benefit of it offered even to one of the chief of sinners! He sets before him also death and a curse; but, if not well Seeing thou didst not do well: not offer in faith, and in a right manner; sin lieth at the door That is, sin only hinders thy acceptance. All this considered, Cain had no reason to be angry with his brother, but at himself only. Unto thee shall be his desire He shall continue to respect thee as an elder brother, and thou, as the firstborn, shalt rule over him as much as ever. Gods acceptance of Abels offering did not transfer the birthright to him, (which Cain was jealous of,) nor put upon him that dignity and power which are said to belong to it, Gen 49:3.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments