་ ་ flock. Either the first-born, which who tells us, that 'by faith Abel offerGod afterwards, by an express law, ed unto God a more excellent sacrifice appropriated to himself, or the choicest (Gr. ƐL Jo) than Cain,' or as and best of the flock; as the chief of Wicklif's translation with more litany thing is frequently called the first-eral exactness renders it, 'a much more born, Job 18. 13. Jer. 31. 19. Heb. sacrifice,' i. e. a more full or complete 12. 23.—¶ The fat thereof. Heb. sacrifice. Here by declaring the offer'the fatnesses of them.' A similar re- ing of Abel to have been made by faith, mark to the above is applicable to this the writer teaches by necessary impliterm also. The fat of any thing is cation that Cain's offering was not made equivalent to the best part of it. Thus by faith, and hence undoubtedly it is, Num. 18. 2, All the best (Heb. the fat) that the sacrifice of Abel is said to have of the oil, and all the best (Heb. the fat) been more full, complete, and excellent of the wine,' &c. Gen. 45. 18, And than Cain's. It was distinguished by I will give you the good of the land of a principle which the other lacked. Egypt, and ye shall eat of the fat of Cain undoubtedly had a general belief the land.' Ps. 147. 14, He filleth or persuasion that God would accept thee with the finest (Heb. the fat) of his oblation, for the very act of offering the wheat.' The offerings of Abel, a sacrifice involves the persuasion of however, we suppose to have been hol- the sacrificer that it would be acceptaocausts The Lord had respect ble. But the faith here spoken of is of unto Abel and to his offering. That a more particular kind. It is evident is, kindly and favourably regarded, had from the context that the faith which complacency in. Chal. He accepted the apostle celebrates is a prospective with good will Abel and his gifts.' As faith in Christ. Faith then in Christ the apostle Heb. 11. 4, informs us that was the faith of Abel, and this faith God testified his approbation of Abel's was that which Cain wanted. His ofoffering, it is reasonable to suppose fering was a mere acknowledgment of that this was done by the visible token God as a benefactor. It was just what of fire from heaven consuming it upon a self-righteous heart would offer. It the altar. The Hebrew word denotes plainly evinced that he recognised no to look with a rapid and keen glance of material breach between him and his the eye, indicating special earnestness. Creator, nor any need of confession of It is apparently with great propriety sin or dependence on an atonement. therefore, that Theodotion renders it He had indeed so far a sense of reliEveπVρLσev kindled or set on fire; upon gious obligation as to thank God for which Jerome remarks, 'How could the benefits of his providence, but he Cain know that God accepted his broth- evidently thought it sufficient to trust er's offering and rejected his own, un- solely to the divine mercy and his own less the translation which Theodotion good works for acceptance. But as has given be the true one? If it were this was virtually denying the only renot by this particular token that Abel vealed plan of grace and pardon to sinunderstood that God was propitious to ners, his offering was rejected. His him, it must have been by some other conduct showed that he preferred the equally indubitable. Comp. Lev. 9. 24. conclusions of his own reason to the Jud. 6. 21. 1 Kings, 13. 38. 2 Chron. express appointment of his Creator. 7. 1. For a correct view of the reason The two brothers therefore may be of the more favourable acceptance of considered as the representatives of two Abel's offering, we must have recourse great classes of men found in all ages, to the words of the Apostle Heb. 11. 4, one of whom serve God merely accord 5 But unto Cain, and to his of- | Why art thou wroth? and why fering, he had not respect. And is thy countenance fallen ? Cain was very wroth, and his countenance fell. e 6 And the LORD said unto Cain, e ch. 31. 2. ing to the light of natural reason. which instead of dictating the propriety of animal sacrifices, would simply require the expression of thanksgiving and homage, while the other have a single eye to the divine precept as to the true mode of seeking God, and always recognize the principle laid down by the apostle, Heb. 9. 22, that without the shedding of blood there is no remission.' 5. Cain was very wroth. Displeased, disaffected, angry. The original implies an inflamed and burning anger, or fierce resentment. He was indignant at the marks of the divine favour bestowed upon Abel and denied to himself. His eye was evil because God was good. He was not only angry with his Maker for not accepting his services, but enraged with his brother because he was evidently the object of the divine complacency rather than himself. The excellence of Abel's character served only to add fuel to the flame. His virtues were his faults; so true is it that the wicked dislike the good for no other cause than their goodness-an awful argument of the deep depravity of our nature. Cain hated in his brother the divine image as much as he envied him the divine favour. The light of his brother's example was offensive to his eyes; and on this account he sought to extinguish it. - His countenance fell. That is, it henceforward assumed a downcast, gloomy, sullen aspect. The workings of his envious and malicious spirit showed themselves in his looks, and like the gathering cloud before the tempest were a presage of the terrible result that followed. 7 If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him. 7. If thou doest well, or Heb. 'doest goul.' By which we are taught that what God esteems well-doing consists not so much in outward offerings or services as in the state of the heart, in a truly pious spirit, and especially in the exercise of a simple faith in the divine declarations and promises. 'In these words it is plainly implied that Abel acted 'well,' i. e. righteously, in the business of his sacrifice; and that Cain acted 'not well,' i. e. unrighteously, in the business of his sacrifice. This righteousness in Abel, by which he obtained the preference to his brother, the apostle ascribes to his 'faith.' Here we see that the first act of worship which God accepted with open marks of approbation, was a sacrifice, in which the life of one of his creatures was devoutly offered up to him; and that what made it acceptable was the faith of the offerer. In this account are contained two points: (1.) That sacrifice was from the beginning acceptable to God; and (2.) That faith made it so.— Nothing is more absurd than to imagine that God could ever be gratified or appeased by the destruction of his crea tures. Such an action is not in itself acceptable to God; and therefore nothing but duty could make it acceptable; and nothing but the command of God could make it a duty in the case before us. No action is just or good otherwise than as it is conformable to the will of God either revealed or established in the nature of things. But that such an action as this was conformable to the divine will could only be known by revelation, i. e. by being commanded; therefore the rectitude of own. affect to smile at by sin lying at the threshold of the door; he will immediately speak of it as the guilt of some great crime which the owner had committed. A man accused of having murdered a child, would be accosted in the following language: it could only arise from obedience, and | and satisfactory view of the coherency obedience (alone) could justify it.' Del- of the verse is obtained and the comaney. Thus the divine institution of mon, but somewhat forced version, 'a sacrifices would seem to be unquestion- sin-offering,' rendered unnecessary. able.- T Shalt thou not be accepted? The sense of the passage, then, may be An interrogation carrying with it the given thus :-'If thou doest well, shalt force of an affirmation; implying that thou not enjoy the appointed preemithe principle of the divine dealings was nence? (but if thou doest not well, sin so well known to Cain, that he might lieth at the door) and unto thee shall be directly and confidently appealed to be his obsequious respect, and thou respecting it. The scope of the pas- shalt rule over him.' This construcsage is clearly to intimate that God's | tion brings the first and last clauses of respect to sincere obedience was impar- the verse into immediate connection, tial; that he rewarded it wherever he and in such a way, if we mistake not, found it; and that if Cain's offering as to afford the only true key to the was not equally acceptable with that interpretation. There are some who of his brother, the fault was purely his the idea of SIN lying He had only to evince the same at the door: it is, however, an Eastern piety of spirit with Abel to receive the figure. Ask a man who is unacquaintsame tokens of approbation.—The ori-ed with Scripture, what he understands ginal word for acceptance properly signifies lifting up, elevation, excellency, and points not only to the removal of his sadness, of that gloomy and dejected air which he exhibited, and the lifting up of his face in the erectness of conscious innocence, but also that pre-'If you have done this, think not to cedence and preeminence which formed a part of his birthright as the elder brother. In this sense the word unquestionably occurs Gen. 49. 3, 'Reuben, thou art my first-born, my might, and the beginning of my strength, the excellency of dignity (Heb. r elevation, eminence).' From the latter clause of the verse it is evident that God alludes to the prerogatives of the birthright which Cain would be in no danger of losing if his conduct were such as it ought to be.- -T And if thou doest not well, sin lieth at the door. Heb. 7 croucheth. That is, the guilt and punishment of sin await thee; deserved judgment shall follow close upon thy transgression; it shall be like a fierce mastiff or furious beast of prey crouching, as it were, at the very door of thy house to seize upon thee unawares. By enclosing these words in a parenthesis, a far more clear escape; no! for sin will ever lie at your 8 And Cain talked with Abel | Cain rose up against Abel his his brother; and it came to pass brotler, and slew him. when they were in the field, that of the birthright is clear from Gen. 27. 29, Let people serve thee and nations bow down to thee; be lard over thy brethren, and let thy mother's sons bow down to thee.' If, as Venema supposes. Cain understood from the tokens of the divine approbation towards Abel that he had forfeited the birthright and that it was now transferred to the younger brother, it will account more satisfactorily for the settled hatred which now took possession of his breast. I f Matt. 23. 35. 1 John 3. 12. Jude. 11.. him quietly.' 2 Sam. 20. 9, 10, 'To Amasa he said, Art thou in health, my brother? and took him by the beard to kiss him;' but these pretences of friendship, like those of Cain on this occasion, were only to secure access to their persons that he might with surer effect strike the dagger to their hearts. In like manner Absalom compassed the murder of Amon, making a hospitable entertainment a cover to effect the destruction of his brother in the midst of his convivial mirth. Viewed makes the case of Cain also entirely analagous to that of Esau and of Jo-in this light the treachery of Cain awseph's brethren, whose disaffection towards the favoured one arose from precisely the same cause. See note on Gen. 37. 3, 4. fully enhanced his guilt as a fratricide. Had it been the effect of sudden wrath, though criminal beyond expression, yet our instinctive feelings would have 7. And Cain talked with Abel his found some apology for him; but bebrother. Heb. 'and Cain said unto ing the result of premeditation and conAbel his brother;' after which there is, trivance, of deceit and treachery, its in many of the Hebrew copies, a blank enormity is increased an hundred-fold. space left, as if something had been - Rose up against Abel his brothomitted. Accordingly the Sept. and er, and slew him. 'And wherefore Sam. versions supply the supposed slew he him? Because his own works omission by adding the words, 'Let us were evil and his brother's righteous,' go into the fields;' but for such a sup-1 John, 3. 12. In this fearful transaction plement there is no authority beyond we trace the legitimate results of an conjecture, nor is it at all necessary. indulged envious spirit. There is inThe meaning probably is that Cain dis- deed such a connection between the links sembled his hatred, conversing freely of the chain of eviis mentioned by the and familiarly with his brother, till an apostle, 'envy, debate, deceit, murder,' opportunity occurred of executing his that wherever the first is harboured the murderous purpose. Had he disclosed rest would follow of course, if God in the sentiments of his heart, he would his infinite mercy did not interpose to have put his brother on his guard; limit the operation of our sinful propenwhereas by feigning affection towards sities. 'O envy, the corrosive of all him he would remove all fear and sus-ill minds, and the root of all desperate picion from the mind of his intended actions! The same cause that moved victim, and thus facilitate the accom- Satan to destroy the first man, the plishment of the fatal deed. To simi- same moves the second man to destroy lar means assassins have had recourse the third.-If there be an evil heart in all ages. It was thus that Joab slew there will be an evil eye;-and if both Abner and Amasa; 2 Kings 3. 26, 27. these, there will be an evil hand. There He sent messengers after Abner, and never was an envy that was not bloody; took him aside in the gate to speak with if not in act, yet in affection.' Bp. Hall. 9 ¶ And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother's keeper? g Ps. 9. 12. h John 8. 44. 10 And he said, What hast thou done? the voice of thy brother's blood i crieth unto me from the ground. i Heb. 12. 24. Rev. 6. 10. question, as if he had no right to interrogate him respecting it! 'Am I my brother's keeper.' Is he not capable of Death thus began its ravages, and the first man that died, died a martyr for religion. But though his parents' hearts must have bled over the mangled re-taking care of himself? Does he need mains of their son, yet they doubtless felt acuter pangs for living Cain than for dead Abel. He died in faith; and, from a sinner on earth, became a saint in heaven. He was the first of the noble army of martyrs, the first of human kind who entered the abodes of the blessed. a guardian? or was I appointed one over him? Had he been innocent the question would have awakened the deepest anxiety in his bosom; for a kindly concern for those who are near to us by kindred is not only one of the first duties of religion, but one of the most instinctive promptings of nature. But what a hardened indifference to a brother's fate is indicated in every word, and what fearful impiety must that have been which could give rise to such an answer! Indeed were it not for the indisputable record of the facts, it would be scarcely conceivable that a worm of the dust should have been guilty of such heaven-daring effrontery. 10. The voice of thy brother's blood crieth to me from the ground. He had effectually silenced his brother's voice; so that no testimony could be borne by him. But the blood which he had shed had a voice which cried aloud; a voice which reached the throne of Almighty God and brought him down to plead the cause of injured innocence. Indeed every sin has a voice which 9. Where is Abel thy brother? A question proposed not for the sake of obtaining information, but to awaken in the culprit a sense of his crime and thus to lead him to repentance. The words 'thy brother' would tend to remind him of the tender ties of flesh and blood which he had broken, and if he had any workings of conscience remaining within him, must have pierced him to the quick. The circumstance affords moreover a striking instance of the divine forbearance that God should have deigned to hold a colloquy with one whom his justice might have smitten down by a sudden stroke. But he would set an example of clemency by affording to the most guilty an opportunity of speaking in his own defence. -¶ I know not, am I my broth-speaks powerfully in the ears of God, er's keeper? Alas! how inseparable the connection between guilt and falsehood! | He who dares to commit sin will never hesitate to cover it with a lie! It would hardly be possible to express in human language a reply more fraught with falsehood, insolence, and contempt of divine authority than is couched in these words. He not only boldly denies all knowledge of the fact, but with amazing hardihood charges impertinenee upon his Judge in putting to him this and calls for vengeance on the head of him who has committed it. But it is not always that the vengeance wakes so suddenly as in the present instance. The Hebrew instead of 'voice of thy brother's blood' has 'voice of thy brother's bloods,' which the Chaldee Targum thus interprets;-'The voice of the bloods of the generations (the multitudes of just men) which should have proceeded from thy brother.' The word however in the plural usually signifies |