Through God. Hebrew may signify also “even God,” as if she thought this was the promised seed, who, as Onkelos paraphrases it, would serve the Lord. (Calmet) — So little could she foresee the future conduct of Cain, whose name may be derived either from kone, possession and acquisition, or from kun, lamentation. The latter interpretation would have been better verified by the event, and the name of Abel, vanity, or sorrow, for which his parents allege no reason, might also have been reversed, on account of his justice, for which he is canonized by Christ himself, and declared the Just. Pious and significant names were imposed by either parent. Cain was the second man. He was not conceived till after the fall, and was therefore the first born in original sin. (Haydock)
Man’s nature, the estate of marriage, and God’s blessing were not utterly abolished through sin, but the quality or condition thereof was changed. That is, according to the Lord’s promise, as Gen. 3:15 , some read, To the Lord, as rejoicing for the son which she had born, whom she would offer to the Lord as the firstfruits of her birth.
Verses 1-7 When Cain was born, Eve said, I have gotten a man from the Lord. Perhaps she thought that this was the promised seed. If so, she was wofully disappointed. Abel signifies vanity: when she thought she had the promised seed in Cain, whose name signifies possession, she was so taken up with him that another son was as vanity to her. Observe, each son had a calling. It is the will of God for every one to have something to do in this world. Parents ought to bring up their children to work. Give them a Bible and a calling, said good Mr. Dod, and God be with them. We may believe that God commanded Adam, after the fall, to shed the blood of innocent animals, and after their death to burn part or the whole of their bodies by fire. Thus that punishment which sinners deserve, even the death of the body, and the wrath of God, of which fire is a well-known emblem, and also the sufferings of Christ, were prefigured. Observe that the religious worship of God is no new invention. It was from the beginning; it is the good old way, ( Jeremiah 6:16 ) . The offerings of Cain and Abel were different. Cain showed a proud, unbelieving heart. Therefore he and his offering were rejected. Abel came as a sinner, and according to God's appointment, by his sacrifice expressing humility, sincerity, and believing obedience. Thus, seeking the benefit of the new covenant of mercy, through the promised Seed, his sacrifice had a token that God accepted it. Abel offered in faith, and Cain did not, ( Hebrews 11:4 ) . In all ages there have been two sorts of worshippers, such as Cain and Abel; namely, proud, hardened despisers of the gospel method of salvation, who attempt to please God in ways of their own devising; and humble believers, who draw near to him in the way he has revealed. Cain indulged malignant anger against Abel. He harboured an evil spirit of discontent and rebellion against God. God notices all our sinful passions and discontents. There is not an angry, envious, or fretful look, that escapes his observing eye. The Lord reasoned with this rebellious man; if he came in the right way, he should be accepted. Some understand this as an intimation of mercy. "If thou doest not well, sin, that is, the sin-offering, lies at the door, and thou mayest take the benefit of it." The same word signifies sin, and a sacrifice for sin. "Though thou hast not done well, yet do not despair; the remedy is at hand." Christ, the great sin-offering, is said to stand at the door, ( Revelation 3:20 ) . And those well deserve to perish in their sins, that will not go to the door to ask for the benefit of this sin-offering. God's acceptance of Abel's offering did not change the birthright, and make it his; why then should Cain be so angry? Sinful heats and disquiets vanish before a strict and fair inquiry into the cause.
Man’s nature, the estate of marriage, and God’s blessing were not utterly abolished through sin, but the quality or condition thereof was changed. That is, according to the Lord’s promise, as Gen. 3:15 , some read, To the Lord, as rejoicing for the son which she had born, whom she would offer to the Lord as the firstfruits of her birth.
In this chapter we have both the world and the church in a family, in a little family, in Adam's family, and a specimen given of the character and state of both in after-ages, nay, in all ages, to the end of time. As all mankind were represented in Adam, so that great distinction of mankind into saints and sinners, godly and wicked, the children of God and the children of the wicked one, was here represented in Cain and Abel, and an early instance is given of the enmity which was lately put between the seed of the woman and the seed of the serpent. We have here, I. The birth, names, and callings, of Cain and Abel, ver 1, 2. II. Their religion, and different success in it, ver 3, 4, and part of ver 5. III. Cain's anger at God and the reproof of him for that anger, ver 5-7. IV. Cain's murder of his brother, and the process against him for that murder. The murder committed, ver 8. The proceedings against him. 1. His arraignment, ver 9, former part. 2. His plea, ver 9, latter part. 3. His conviction, ver 10. 4. The sentence passed upon him, ver 11, 12. 5. His complaint against the sentence, ver 13, 14. 6. The ratification of the sentence, ver 15. 7. The execution of the sentence, ver 15, 16. V. The family and posterity of Cain, ver 17-24. VI. The birth of another son and grandson of Adam, ver 25, 26.
Man’s nature, the estate of marriage, and God’s blessing were not utterly abolished through sin, but the quality or condition thereof was changed. That is, according to the Lord’s promise, as Gen. 3:15 , some read, To the Lord, as rejoicing for the son which she had born, whom she would offer to the Lord as the firstfruits of her birth.
1 And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the Lord. 2 And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.
This declareth that the father instructed his children in the knowledge of God, and also how God gave them sacrifices to signify their salvation, albeit they were destitute of the sacrament of the tree of life.