Cain brought
The act of bringing an offering signifies an intentional act of worship or devotion. The Hebrew verb "הֵבִיא" (hevi) means "to bring" or "to present." This action by Cain shows an acknowledgment of God’s sovereignty and a desire to connect with Him. However, the nature of Cain's heart and the quality of his offering are later revealed to be lacking. This serves as a reminder that God desires not just the act of giving but the heart behind it.

some of the fruits of the soil
This phrase highlights the type of offering Cain presented. The Hebrew word for "fruits" is "פְּרִי" (peri), which refers to produce or yield. Cain, being a farmer, brought what was natural to his vocation. However, the text does not specify that these were the firstfruits or the best of his produce, which is significant. In the broader scriptural context, God often requires the first and the best (e.g., Exodus 23:19). This omission suggests a lack of reverence or priority in Cain’s offering, teaching us the importance of giving God our best.

as an offering
The term "offering" in Hebrew is "מִנְחָה" (minchah), which can mean a gift, tribute, or sacrifice. Offerings in the Old Testament were a way to express gratitude, seek favor, or atone for sin. Cain’s offering was meant to be an act of worship, yet it lacked the sincerity and faith that God desires. This challenges believers to examine the motives and quality of their own offerings to God.

to the LORD
The use of "LORD" here is the Hebrew "יְהוָה" (YHWH), the personal name of God, emphasizing a covenant relationship. This name of God is associated with His eternal, self-existent nature and His faithfulness to His promises. Cain’s offering was directed to the covenant-keeping God, highlighting the personal nature of worship. It serves as a reminder that our worship is directed to a personal God who desires a relationship with us, not just ritualistic observance.

An offering.--Heb., a thank-offering, a present. We must be careful not to introduce here any of the later Levitical ideas about sacrifice. All that we know about this offering is that it was an act of worship, and apparently something usual. Now, each brought of his own produce, and one was accepted and one rejected. Why? Much ingenuity has been wasted on this question, as though Cain erred on technical grounds; whereas we are expressly told in Hebrews 11:4 that Abel's was the more excellent sacrifice, because offered "in faith." It was the state of their hearts that made the difference; though, as the result of unbelief, Cain's may have been a scanty present of common produce, and not of first-fruits, while Abel brought "firstlings, and of the fat thereof," the choicest portion. Abel may also have shown a deeper faith in the promised Deliverer by offering an animal sacrifice: and certainly the acceptance of his sacrifice quickened among men the belief that the proper way of approaching God was by the death of a victim. But Cain's unbloody sacrifice had also a great future before it. It became the minchah of the Levitical law, and under the Christian dispensation is the offering of prayer and praise, and especially the Eucharistic thanksgiving. We have already noticed that Abel's sacrifice shows that flesh was probably eaten on solemn occasions. Had animals been killed only for their skins for clothing, repulsive ideas would have been connected with the carcases cast aside to decay; nor would Abel have attached any value to firstlings. But as soon as the rich abundance of Paradise was over, man would quickly learn to eke out the scanty produce of the soil by killing wild animals and the young of his own flocks.

The Lord had respect.--Heb., looked upon, showed that He had seen it. It has been supposed that some visible sign of God's favour was given, and the current idea among the fathers was that fire fell from heaven, and consumed the sacrifice. (Comp. Leviticus 9:24.) But there is real irreverence in thus filling up the narrative; and it is enough to know that the brothers were aware that God was pleased with the one and displeased with the other. More important is it to notice, first, that God's familiar presence was not withdrawn from man after the fall. He talked with Cain as kindly as with Adam of old. And secondly, in these, the earliest, records of mankind religion is built upon love, and the Deity appears as man's personal friend. This negatives the scientific theory that religion grew out of dim fears and terror at natural phenomena, ending gradually in the evolution of the idea of a destructive and dangerous power outside of man, which man must propitiate as best he could.

1. Of the year (Aben Ezra, Dathe, De Wette, Rosenmüller, Bohlen), at which season the feast of the ingathering was afterwards kept - Exodus 23:16 (Bush). Aristotle, 'Ethics,' 8:2, notes that anciently sacrifices were offered after the gathering of the fruits of the earth (Ainsworth).

2. Of the week (Candlish).

3. Of an indefinite time, years or days (Luther, Kalisch). . . .

Parallel Commentaries ...