Genesis 4:3

Genesis THE GROWTH AND POWER OF SINGenesis 4:3 - Genesis 4:16 . Many lessons crowd on us from this section. Its general purport is to show the growth of sin, and its power to part man from man even as it has parted man from God. We may call the whole ‘The beginning of the fatal operations of sin on human society.’ 1. The first recorded act of worship occasions the first murder. Is not that only too correct a forecast of the oceans of blood which have been shed in the name of religion, and a striking proof of the subtle power of sin to corrupt even the best, and out of it to make the worst? What a lesson against the bitter hatred which has too often sprung up on so-called religious grounds! No malice is so venomous, no hate so fierce, no cruelty so fiendish, as those which are fed and fanned by religion. Here is the first triumph of sin, that it poisons the very springs of worship, and makes what should be the great uniter of men in sweet and holy bonds their great separator. 2. Sin here appears as having power to bar men’s way to God. Much ingenuity has been spent on the question why Abel’s offering was accepted and Cain’s rejected. But the narrative itself shows in the words of Jehovah, ‘If thou doest well, is there not acceptance?’ that the reason lay in Cain’s evil deeds.

So, in 1 John 3:12 , the fratricide is put down to the fact that ‘his works were evil, and his brother’s righteous’; and Hebrews 11:4 differs from this view only in making the ground of righteousness prominent, when it ascribes the acceptableness of Abel’s offering to faith. Both these passages are founded on the narrative, and we need not seek farther for the reason of the different reception of the two offerings. Character, then, or, more truly, faith, which is the foundation of a righteous character, determines the acceptableness of worship. Cain’s offering had no sense of dependence, no outgoing of love and trust, no adoration,-though it may have had fear,-and no moral element. So it had no sweet odour for God. Abel’s was sprinkled with some drops of the incense of lowly trust, and came from a heart which fain would be pure; therefore it was a joy to God. So we are taught at the very beginning, that, as is the man, so is his sacrifice; that the prayer of the wicked is an abomination. Plenty of worship nowadays is Cain worship. Many reputable professing Christians bring just such sacrifices. The prayers of such never reach higher than the church ceiling. Of course, the lesson of the story is not that a man must be pure before his sacrifice is accepted. Of course, the faintest cry of trust is heard, and a contrite heart, however sinful, is always welcome. But we are taught that our acts of worship must have our hearts in them, and that it is vain to pray and to love evil.

Genesis 4:3 . In process of time — After many years, when they were both grown up to man’s estate; 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 which we have reason to think there was a divine appointment given to Adam, as a token of God’s favour, notwithstanding their apostacy.

(3, 4) In process of time. —Heb., at the end of days: not at the end of a week, or a year, or of harvest-time, but of a long indefinite period, shown by the age of Adam at the birth of Seth to have been something less than 130 years. 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.