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1 Kings 17:7
And it came to pass after a while, that the brook dried up, because there had been no rain in the land.

Nehemiah 13:6
But in all thistime was not I at Jerusalem: for in the two and thirtieth year of Artaxerxes king of Babylon came I unto the king, and after certain days obtained I leave of the king:

the fruit.

Leviticus 2:1-11
And when any will offer a meat offering unto the LORD, his offering shall beof fine flour; and he shall pour oil upon it, and put frankincense thereon: …

Numbers 18:12
All the best of the oil, and all the best of the wine, and of the wheat, the firstfruits of them which they shall offer unto the LORD, them have I given thee.

Cain brought some of the fruit of the soil
Cain, as a farmer, brings an offering from his produce. This reflects the agrarian lifestyle of early human societies and highlights the division of labor between Cain and Abel, with Abel being a shepherd. The act of bringing an offering indicates an acknowledgment of God's provision and a desire to worship. However, the text does not specify the quality or quantity of Cain's offering, which becomes significant in understanding the subsequent narrative.

as an offering to the LORD
The concept of offering to the LORD is central to worship throughout the Bible. Offerings are acts of devotion, gratitude, and acknowledgment of God's sovereignty. In the context of Genesis, this is one of the earliest recorded acts of worship, setting a precedent for sacrificial offerings seen throughout the Old Testament. The LORD, referred to by the covenant name Yahweh, emphasizes a personal relationship with God. This act of offering foreshadows the sacrificial system established in the Mosaic Law and ultimately points to the ultimate sacrifice of Jesus Christ, who fulfills and perfects the concept of offering through His death and resurrection.

– The phrase signals that a specific season arrived when worship was expected.

•Genesis 1:14 shows God established cycles and seasons from the very beginning; worship fits within those rhythms.

•Exodus 23:16 later formalizes an “end of harvest” festival, hinting that God had already impressed on humanity the idea of periodic thanksgiving.

•Galatians 4:4 reminds us that God always works in the “fullness of time,” so timing in worship is never accidental.

– Cain steps forward voluntarily; worship is personal, not forced.

•Proverbs 3:9 urges each believer to “Honor the LORD with your wealth,” echoing Cain’s initiative.

• YetProverbs 15:8 warns that “the sacrifice of the wicked is detestable to the LORD,” preparing us to examine motive.

•Hebrews 11:4 contrasts Cain with Abel, showing that faith—or the lack of it—marks the difference between accepted and rejected worship.

– The wording is measured: “some,” not necessarily the best or the first.

•Deuteronomy 26:2 instructs Israel to bring “the first of all the produce,” underlining that God desires our first and finest.

•Exodus 23:19 repeats, “Bring the best of the firstfruits,” spotlighting what Cain may have withheld.

•Numbers 18:12 speaks of “the finest new wine and grain,” again emphasizing quality and heart behind the gift.

– Even before the Law, people knew sacrifice was the way to approach God.

•Genesis 8:20 records Noah building an altar and offering burnt offerings; worship through sacrifice began early.

•Job 1:5 shows Job offering burnt offerings for each of his children, proving that patriarchs understood substitutionary worship.

•Hebrews 9:22 later clarifies that “without the shedding of blood there is no forgiveness,” foreshadowing why Abel’s blood sacrifice found favor while Cain’s produce did not.

– The direction of the gift matters: worship must be God-centered.

•Exodus 20:2 identifies the LORD as the One who delivers, rightly deserving exclusive devotion.

•Malachi 1:6 confronts priests who brought blemished offerings, demonstrating that half-hearted gifts dishonor His name.

•John 4:24 reveals God seeks worshipers who worship “in spirit and truth,” underscoring that the external act must spring from internal sincerity.

Genesis 4:3 captures more than a farmer’s routine; it exposes the heart behind worship. At the appointed time Cain came, but he withheld the “first and best,” bringing only “some.” Though the act looked religious, the attitude was casual. Scripture consistently teaches that timing, motive, quality, and the God-ward focus of our offerings all matter. Cain’s story challenges us to bring our first and finest, in faith, to the LORD who alone is worthy.

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 inHebrews 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 theminchahof 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). . . .

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