Why Wasn’t Cain Accepted?

This is the question that arises in my mind as I read Genesis 4:1-16. Both Cain and Abel made an offering to Yahweh, but Cain wasn’t accepted. Here’s the text of Genesis 4:1-5:

והאדם ידע את חוה אשׁתו ותהר ותלד את קין ותאמר קניתי אישׁ את יהוה ותסף ללדת את אחיו את הבל ויהי הבל רעה צאן וקין היה עבד אדמה ויהי מקץ ימים ויבא קין מפרי האדמה מנחה ליהוה והבל הביא גם־הוא מבכרות צאנו ומחלבהן וישׁע יהוה אל הבל ואל מנחתו ואל קין ואל מנחתו לא שׁעה ויחר לקין מאד ויפלו פניו

Now Adam knew Eve his wife, and she conceived and bore Cain, saying, “I have gotten a man with the help of the Lord.” And again, she bore his brother Abel. Now Abel was a keeper of sheep, and Cain a worker of the ground. In the course of time Cain brought to the Lord an offering of the fruit of the ground, and Abel also brought of the firstborn of his flock and of their fat portions. And the Lord had regard for Abel and his offering, but for Cain and his offering he had no regard. So Cain was very angry, and his face fell.

I’ve always assumed that the problem must have been with Cain’s offering. This interpretation goes back at least as far as the Septuagint (οὐκ, ἐὰν ὀρθῶς προσενέγκῃς, ὀρθῶς δὲ μὴ διέλῃς, ἥμαρτες; Gen 4:7). It’s an understandable reading. That is, if God rebukes Cain, then it must have been for something he has already done. This is how Nahum Sarna explains it in his JPS Torah Commentary.

The reason for God’s different reactions may be inferred from the descriptions of the offerings: Abel’s is characterized as being “the choicest of the firstlings of his flock”; Cain’s is simply termed as coming “from the fruit of the soil,” without further details. Abel appears to have demonstrated a quality of heart and mind that Cain did not possess. Cain’s purpose was noble, but his act was not ungrudging and openhearted. (Nahum M. Sarna, Genesis, JPS Torah Commentary, 32.)

Another Reading

As I read over the text yesterday, I became convinced that there is a better explanation. The story itself doesn’t beckon us to look back at Cain’s sacrifice and speculate about his attitude in offering his gift.

We aren’t told explicitly what the issue was, but what we do know is the rest of the story. In the very next scene, Cain decided to have a chat with his brother. They ended up out in a field by themselves, and Cain killed Abel. We assume the anger he felt toward his brother was motivated by “God’s favoritism.” But could it not be the other way around?

After reading verse 5, I think we are supposed to feel like we have missed something, but perhaps we are right where the narrative intends us to be. We need to keep reading to find out what went wrong at the altar.

Here is 4:6-8, the rest of the story:

ויאמר יהוה אל קין למה חרה לך ולמה נפלו פניך הלוא אם תיטיב שׂאת ואם לא תיטיב לפתח חטאת רבץ ואליך תשׁוקתו ואתה תמשׁל בו ויאמר קין אל הבל אחיו ויהי בהיותם בשׂדה ויקם קין אל הבל אחיו ויהרגהו

The Lord said to Cain, “Why are you angry, and why has your face fallen? If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door. Its desire is for you, but you must rule over it.” Cain spoke to Abel his brother. And when they were in the field, Cain rose up against his brother Abel and killed him.

Yahweh’s question in verse 7 points us forward. “If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door. Its desire is for you, but you must rule over it.” I agree with Sarna. The issue is the state of Cain’s heart, but as Yahweh speaks with Cain, it sounds more like a confrontation at a the crossroads, rather than a rebuke.

God knew Cain’s heart was not right toward his brother. This was the issue at the altar, but more is at stake. Cain has not yet allowed his anger to turn to action. Sin is crouching at the door, and Cain must decide if he will let it have its way with him. The very next words reveal what Cain chose to do.

Summary

Cain wasn’t accepted because murder was already alive and well inside him. The sin for which he is renown was already conceived in his heart, and Yahweh therefore wouldn’t accept his worship.

Genesis 3-4 and the Double-Love Command

In Matthew 22, when an expert in the Mosaic Law approached Jesus and asked which commandment is the greatest, Jesus summed up the the Law and the Prophets with the double-love command:

You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the first and great commandment. But the second is like it. You shall love your neighbor as yourself.

In Genesis 3, the man and woman proved that the first of the double-love command (to love God with all that we are) was too much for them. They loved things that were appealing to their eyes and appetite, things that were able to make them “wise,” more than they loved God.

In Genesis 4, Cain proved that the second part of the double-love command (to love our neighbor as we love our self) is out of our reach. Cain got mad. He was filled with rage and killed Abel. When the Lord asked, “Where is Abel,” just like his mother and father, he shirked his responsibility. “Am I my brother’s keeper” (Genesis 4:9) means “What? You expect me to look out for, take care of, and actually love my neighbor?”

According to Matthew, the Old Testament is summed up with the double-love command. But according to Luke 24, the OT can be summed up another way. Luke says the Law, Prophets, and Psalms point to Jesus himself. Half way through Genesis 4, the message of the Old Testament concerning Jesus and the double-love command is already clear. We’ve failed to love God and neighbor, and if we are to overcome the serpent and the effects of the fall, the “seed of the woman” (Gen 3:15) is going to have to come and crush both sin and the serpent.

Praise the Lord that he came, he finished the first part (John 19:30), and he is coming again to put an end to the serpent and the broken disorder in which we live.

Maranatha.