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In God’s opening statement, He reflects back to Cain his feelings in the form of a question, exactly as they are described earlier in the text: ‘Why are you distressed? And why is your face fallen’ (Gen. 4 This is a remarkable instance of a preventative appearance by God to warn and instruct Cain.
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Instead of reprimanding Cain for his emotional reaction, He shows fatherly concern. 3 Only God himself, the “rejecter” so to speak, acknowledges the hurt. The text gives no indication of support from either Abel or Adam and Eve, who might have eased Cain’s hurt. But if you do not do right, sin couches at the door its urge is toward you, yet you can be its master’ (Gen. The story continues to unfold: And the Lord said to Cain, ‘Why are you distressed? And why is your face fallen? Surely if you do right there is uplift. 2 Cain’s rejection was thus totally unexpected he was furious due to the perceived injustice of the rejection, but also depressed due to the deflation of his self-esteem. Cain was convinced of his superiority to Abel in all matters, material and spiritual. Naftali Zvi Yehuda Berlin affirms Cain’s sincerity with respect to the offering, but points out Cain’s paternalistic regard for Abel, implied in the seemingly unnecessary description of Abel as his brother Abel (Gen. It is remarkable that the text does not downplay Cain’s offering, but rather only elevates Abel’s offering by describing it as “choicest.” In addition, the text states that Cain was the initiator of the offering and Abel (merely) followed his brother’s example. However, an alternative reading is possible. Genesis Rabbah (22:5) explains that Cain’s offering was rejected because he did not bring from the fat of the land as opposed to Abel who brought from the fattest sheep, an approach quoted by Rashi. Against this backdrop, Cain initiates an offering to God, confident that it will be well received. 3:17), despite the arduousness of the task. Cain joins hands with his father in tilling the cursed earth (Gen. His name, Hevel, means “vapor”, something insubstantial. In contrast, the text merely reports the birth of Abel, with no meaning attributed to Abel’s name. Eve proudly named him Cain, commemorating her partnership with God, denoting stature. This text hints at a number of reasons that may have brought Cain to hold himself in high, perhaps too high, esteem. Cain was much distressed and his face fell (Gen. The Lord paid heed to Abel and his offering, but to Cain and his offering He paid no heed. In the course of time, Cain brought an offering to the Lord from the fruit of the soil and Abel, for his part, brought the choicest of the firstlings of his flock. Abel became a keeper of sheep, and Cain became a tiller of the soil. Now the man knew his wife Eve, and she conceived and bore Cain, saying, ‘I have gained a male child with the help of the Lord.’ She then bore his brother Abel. The narrative appearing in Genesis 4 begins: Cain was the first to be challenged by this new reality. 1 This opens up the possibility for morally flawed choices. Human choices are no longer based upon right or wrong in an objective sense, but involve subjectivity – what is pleasing or beneficial from the vantage point of human emotion and desire. After Eve and Adam partake of the tree of knowledge of good and evil, human nature undergoes critical change. Cain and Abel grow up in a post-Eden reality. Focusing on what is explicitly stated or omitted in the text, and assuming its inherent integrity, this article will suggest a reading which illuminates the process and consequences of human mismanagement of unexpected rejection.īefore approaching the narrative itself, it is essential to establish its context. The narrative contains missing pieces and puzzling parts, making it fertile ground for a variety of interpretations. The biblical drama of Cain and Abel, a case in point, has been the subject of works of theology, literature, and art. Biblical narratives have much to contribute to our understanding of human nature, social forces, and morality.