Teks -- Genesis 4:4 (NET)

4:4 But Abel brought some of the firstborn of his flock– even the fattest of them. And the Lord was pleased with Abel and his offering,

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Gen 4:4

And the Lord God had respect to Abel and to his offering, and shewed his acceptance of it, probably by fire from heaven but to Cain and to his offering he had not respect. We are sure there was a good reason for this difference: that Governor of the world, though an absolute sovereign, doth not act arbitrarily in dispensing his smiles and frowns. There was a difference in the characters of the persons offering: Cain was a wicked man, but Abel was a righteous man, Mat 23:35. There was a difference in the offerings they brought. Abel's was a more excellent sacrifice than Cain's; Cain's was only a sacrifice of acknowledgment offered to the Creator; the meat-offerings of the fruit of the ground were no more: but Abel brought a sacrifice of atonement, the blood whereof was shed in order to remission, thereby owning himself a sinner, deprecating God's wrath, and imploring his favour in a Mediator. But the great difference was, Abel offered in faith, and Cain did not. Abel offered with an eye to God's will as his rule, and in dependence upon the promise of a Redeemer. But Cain did not offer in faith, and so it turned into sin to him.

JFB: Gen 4:4 - the Lord had respect unto Abel, not unto Cain, &c.

The words, "had respect to," signify in Hebrew,--"to look at any thing with a keen earnest glance," which has been translated, "kindle into a fire," so that the divine approval of Abel's offering was shown in its being consumed by fire (see Gen 15:17; Jdg 13:20).

Clarke: Gen 4:4 - Abel, he also brought of the firstlings of his flock

Abel, he also brought of the firstlings of his flock - Dr. Kennicott contends that the words he also brought, הביא גם הוא hebi gam hu , should be translated, Abel brought it also, i.e. a minchah or gratitude offering; and beside this he brought of the first-born ( מבכרות mibbechoroth ) of his flock, and it was by this alone that he acknowledged himself a sinner, and professed faith in the promised Messiah. To this circumstance the apostle seems evidently to allude, Heb 11:4 : By Faith Abel offered πλειονα θυσιαν, a More or Greater sacrifice; not a more excellent, (for this is no meaning of the word πλειων ), which leads us to infer, according to Dr. Kennicott, that Abel, besides his minchah or gratitude offering, brought also θυσια, a victim, to be slain for his sins; and this he chose out of the first-born of his flock, which, in the order of God, was a representation of the Lamb of God that was to take away the sin of the world; and what confirms this exposition more is the observation of the apostle: God testifying τοις δωροις, of his Gifts, which certainly shows he brought more than one. According to this interpretation, Cain, the father of Deism, not acknowledging the necessity of a vicarious sacrifice, nor feeling his need of an atonement, according to the dictates of his natural religion, brought a minchah or eucharistic offering to the God of the universe. Abel, not less grateful for the produce of his fields and the increase of his flocks, brought a similar offering, and by adding a sacrifice to it paid a proper regard to the will of God as far as it had then been revealed, acknowledged himself a sinner, and thus, deprecating the Divine displeasure, showed forth the death of Christ till he came. Thus his offerings were accepted, while those of Cain were rejected; for this, as the apostle says, was done by Faith, and therefore he obtained witness that he was righteous, or a justified person, God testifying with his gifts, the thank-offering and the sin-offering, by accepting them, that faith in the promised seed was the only way in which he could accept the services and offerings of mankind. Dr. Magee, in his Discourses on the Atonement, criticises the opinion of Dr. Kennicott, and contends that there is no ground for the distinction made by the latter on the words he also brought; and shows that though the minchah in general signifies an unbloody offering, yet it is also used to express both kinds, and that the minchah in question is to be understood of the sacrifice then offered by Abel. I do not see that we gain much by this counter-criticism. See Gen 4:7.

Calvin: Gen 4:4 - And the Lord had respect unto Abel, etc

4.And the Lord had respect unto Abel, etc. God is said to have respect unto the man to whom he vouchsafes his favor. We must, however, notice the order here observed by Moses; for he does not simply state that the worship which Abel had paid was pleasing to God, but he begins with the person of the offerer; by which he signifies, that God will regard no works with favor except those the doer of which is already previously accepted and approved by him. And no wonder; for man sees things which are apparent, but God looks into the heart, (1Sa 16:7;) therefore, he estimates works no otherwise than as they proceed from the fountain of the heart. Whence also it happens, that he not only rejects but abhors the sacrifices of the wicked, however splendid they may appear in the eyes of men. For if he, who is polluted in his soul, by his mere touch contaminates, with his own impurities, things otherwise pure and clean, how can that but be impure which proceeds from himself? When God repudiates the feigned righteousness in which the Jews were glorying, he objects, through his Prophet, that their hands were “full of blood,” (Isa 1:15.) For the same reason Haggai contends against the hypocrites. The external appearance, therefore, of works, which may delude our too carnal eyes, vanishes in the presence of God. Nor were even the heathens ignorant of this; whose poets, when they speak with a sober and well-regulated mind of the worship of God, require both a clean heart and pure hands. Hence, even among all nations, is to be traced the solemn rite of washing before sacrifices. Now seeing that in another place, the Spirit testifies, by the mouth of Peter, that ‘hearts are purified by faith,’ (Act 15:9;) and seeing that the purity of the holy patriarchs was of the very same kind, the apostle does not in vain infer, that the offering of Abel was, by faith, more excellent than that of Cain. Therefore, in the first place, we must hold, that all works done before faith, whatever splendor of righteousness may appear in them, were nothing but mere sins, being defiled from their roots, and were offensive to the Lord, whom nothing can please without inward purity of heart. I wish they who imagine that men, by their own motion of freewill, are rendered meet to receive the grace of God, would reflect on this. Certainly, no controversy would then remain on the question, whether God justifies men gratuitously, and that by faith? For this must be received as a settled point, that, in the judgment of God, no respect is had to works until man is received into favor. Another point appears equally certain; since the whole human race is hateful to God, there is no other way of reconciliation to divine favor than through faith. Moreover, since faith is a gratuitous gift of God, and a special illumination of the Spirit, then it is easy to infer, that we are prevented ²³² by his mere grace, just as if he had raised us from the dead. In which sense also Peter says, that it is God who purifies the hearts by faith. For there would be no agreement of the fact with the statement, unless God had so formed faith in the hearts of men that it might be truly deemed his gift. It may now be seen in what way purity is the effect of faith. It is a vapid and trifling philosophy, to adduce this as the cause of purity, that men are not induced to seek God as their rewarder except by faith. They who speak thus entirely bury the grace of God, which his Spirit chiefly commends. Others also speak coldly, who teach that we are purified by faiths only on account of the gift of regenerations in order that we may be accepted of God. For not only do they omit half the truth, but build without a foundation; since, on account of the curse on the human race, it became necessary that gratuitous reconciliation should precede. Again, since God never so regenerates his people in this world, that they can worship him perfectly; no work of man can possibly be acceptable without expiation. And to this point the ceremony of legal washing belongs, in order that men may learn, that as often as they wish to draw near unto God, purity must be sought elsewhere. Wherefore God will then at length have respect to our obedience, when he looks upon us in Christ.

Defender: Gen 4:4 - Abel

Abel was a man of faith, the first listed in the chapter of faith (Hebrews 11). Since he brought "by faith ... a more excellent sacrifice" (Heb 11:4), it is evident that God had given instruction concerning the sacrifice, which Abel believed and obeyed. The Lord Jesus described him as "righteous" (Mat 23:35) and even as one of God's prophets (Luk 11:50, Luk 11:51)."

TSK: Gen 4:4 - the firstlings // flock // fat // had

the firstlings : Exo 13:12; Num 18:12, Num 18:17; Pro 3:9; Heb 9:22; 1Pe 1:19, 1Pe 1:20; Rev 13:8

flock : Heb. sheep, or, goats

fat : Lev 3:16, Lev 3:17

had : Gen 15:17; Lev 9:24; Num 16:35; Jdg 6:21; 1Ki 18:24, 1Ki 18:38; 1Ch 21:26; 2Ch 7:1; Psa 20:3 *marg. Heb 11:4

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Gen 4:4 - The firstlings // The fat thereof // The Lord had respect

The firstlings either,

1. The first-born, which God reserved to himself, both at this time, and afterwards by an express law, Exo 13:2 Num 3:13 . Or,

2. The choicest and most eminent of the flock; for the best of any kind are oft called first-born, as Job 18:13 Jer 31:19 Heb 12:23 .

The fat thereof was either,

1. Properly, the fat being properly now required by God, as afterwards was expressed, Exo 29:13,22 Le 3:3 . Or,

2. The best of them, as the word fat is often used, as Gen 45:18 49:20 Num 18:12 Neh 8:10 Psa 147:14 .

The Lord had respect or, looked to him with a gracious eye, kindly accepted and owned him and his sacrifice, and testified this Heb 11:4to Cain and all there present, either by express word, or by some visible sign; probably by consuming his sacrifice by fire from heaven, as the fathers generally think; whereby also God did afterwards frequently signify, his acceptance of sacrifices, as Lev 9:24 Jud 6:21 1Ki 18:38 1Ch 21:26 2Ch 7:1 . Unto Abel’ s person, who was a truly good man; and then to his sacrifice, which was offered with faith in God’ s mercy and in the promised Mediator, Heb 11:4 .

PBC: Gen 4:4 - brought of the firstlings of his flock // the LORD had respect unto Abel and to his offering

"brought of the firstlings of his flock"

Hear below

There's a hint in terms of what Abel brought (Ge 4:4) - the firstlings of his flock and the fat thereof that Abel brings (remember Hebrews says it was sacrificial).  Abel doesn't bring convenience offering to God.  He doesn't grab the first lamb or the sickly lamb.  He takes the first lamb of the flock.  He takes the healthiest, the fattest lamb in the flock. 

There may be an element here that does identify some distinction between the quality of sacrifices brought that Cain just kind of says "Well, I've had a big harvest, I've had a lot of vegetables, a lot of produce, I'll take some of it and give it to God" - without consideration for giving the best.  Abel is not that casual about what he brings - he brings his best.

"the LORD had respect unto Abel and to his offering"

There’s interesting terminology and flow of language here- God looks first at the man and then at the sacrifice. God had respect to Abel and to his offering. He had not respect unto Cain and thus did not respect or look with approval to Cain’s offering. The focus at this point seems to shift more from what was brought than how it was brought.

Haydock: Gen 4:4 - Had respect

Had respect. That is, shewed his acceptance of his sacrifice (as coming from a heart full of devotion): and that we may suppose, by some visible token, such as sending fire from heaven upon his offerings. (Challoner) ---

The offerings of Cain are mentioned without any approbation: those of Abel are the firstlings and fat, or the very best; by which he testified, that he acknowledged God for his first beginning. Sacrifice is due to God alone, and to Him it has always been offered in the Church. We have the happiness to offer that truly eucharistic sacrifice to God, of which those of ancient times were only figures. What sacrifice can our erring brethren shew? (Worthington; Calmet)

Gill: Gen 4:4 - And Abel, he also brought of the firstlings of his flock // and of the fat thereof // and the Lord had respect to Abel, and to his offering

And Abel, he also brought of the firstlings of his flock,.... As he was a shepherd, his flock consisted of sheep; and of the firstlings of these, the lambs that were first brought forth, he presented as an offering to the Lord; and which were afterwards frequently used in sacrifice, and were a proper type of Christ, Jehovah's firstborn, the Lamb of God that takes away the sin of the world, a Lamb without spot and blemish; fitly signified by one for his innocence, harmlessness, and meekness:

and of the fat thereof; which is to be understood either of the fat properly, which in later time was claimed by the Lord as his own, Lev 3:16 or of the fattest of his flock, the best lambs he had; the fattest and plumpest, and which were most free from defects and blemishes; not the torn, nor lame, nor sick, but that which was perfect and without spot; for God is to be served with the best we have. Josephus ^f says it was milk, and the firstlings of his flock; and a word of the same letters, differently pointed, signifies milk; and some learned men, as Grotius and others, have given into this sense, observing it to be a custom with the Egyptians to sacrifice milk to their gods: but the word, as here pointed, is never used for milk; nor were such sacrifices ever used by the people of God; and Abel's sacrifice is called by the apostle θυσικ, a "slain" sacrifice, as Heidegger ^g observes:

and the Lord had respect to Abel, and to his offering; as being what he had designed and appointed to be used for sacrifice in future time, and as being a suitable type and emblem of the Messiah, and his sacrifice; and especially as being offered up by faith, in a view to the sacrifice of Christ, which is of a sweet smelling savour to God, and by which sin only is atoned and satisfied for, see Heb 11:4. God looked at his sacrifice with a smiling countenance, took, and expressed delight, well pleasedness, and satisfaction in it; and he first accepted of his person, as considered in Christ his well beloved Son, and then his offering in virtue of his sacrifice: and this respect and acceptance might be signified by some visible sign or token, and particularly by the descent of fire from heaven upon it, as was the token of acceptance in later times, Lev 9:24 and Theodotion here renders it, he "fired" it, or "set" it on "fire"; and Jarchi paraphrases it,"fire descended and licked up his offering;''and Aben Ezra,"and fire descended and reduced the offering of Abel to ashes;''so Abraham Seba ^h.