2. And she again bare his brother Abel (226) It is well known whence the name of Cain is deduced, and for what reason it was given to him. For his mother said, קניתי ( kaniti,) I have gotten a man; and therefore she called his name Cain. (227) The same explanation is not given with respect to Abel. (228) The opinion of some, that he was so called by his mother out of contempt, as if he would prove superfluous and almost useless, is perfectly absurd; for she remembered the end to which her fruitfulness would lead; nor had she forgotten the benediction, “Increase and multiply.” We should (in my judgment) more correctly infer that whereas Eve had testified, in the name given to her firstborn, the joy which suddenly burst upon her, and celebrated the grace of God; she afterwards, in her other offspring, returned to the recollection of the miseries of the human race. And certainly, though the new blessing of God was an occasion for no common joy; yet, on the other hand, she could not look upon a posterity devoted to so many and great evils, of which she had herself been the cause, without the most bitter grief. Therefore, she wished that a monument of her sorrow should exist in the name she gave her second son; and she would, at the same time, hold up a common mirror, by which she might admonish her whole progeny of the vanity of man. That some censure the judgment of Eve as absurd, because she regarded her just and holy sons as worthy to be rejected in comparison with her other wicked and abandoned son, is what I do not approve. For Eve had reason why she should congratulate herself in her firstborn; and no blame attaches to her for having proposed, in her second son, a memorial to herself and to all others, of their own vanity, to induce them to exercise themselves in diligent reflection on their own evils.
And Abel was a keeper of sheep. Whether both the brothers had married wives, and each had a separate home, Moses does not relate. This therefore, remains to us in uncertainty, although it is probable that Cain was married before he slew his brother; since Moses soon after adds, that he knew his wife, and begot children: and no mention is there made of his marriage. Both followed a kind of life in itself holy and laudable. For the cultivation of the earth was commanded by God; and the labor of feeding sheep was not less honorable than useful; in short, the whole of rustic life was innocent and simple, and most of all accommodated to the true order of nature. This, therefore, is to be maintained in the first place, that both exercised themselves in labors approved by God, and necessary to the common use of human life. Whence it is inferred, that they had been well instructed by their father. The rite of sacrificing more fully confirms this; because it proves that they had been accustomed to the worship of God. The life of Cain, therefore, was, in appearance, very well regulated; inasmuch as he cultivated the duties of piety towards God, and sought a maintenance for himself and his, by honest and just labor, as became a provident and sober father of a family. Moreover, it will be here proper to recall to memory what we have before said, that the first men, though they had been deprived of the sacrament of divine love, when they were prohibited from the tree of life, had yet been only so deprived of it, that a hope of salvation was still left to them, of which they had the signs in sacrifices. For we must remember, that the custom of sacrificing was not rashly devised by them, but was divinely delivered to them. For since the Apostle refers the dignity of Abel’s accepted sacrifice to faith, it follows, first, that he had not offered it without the command of God, (Hebrews 11:4.) Secondly, it has been true from the beginning, of the world, that obedience is better than any sacrifices, (1 Samuel 15:22,) and is the parent of all virtues. Hence it also follows that man had been taught by God what was pleasing to Him. thirdly, since God has been always like himself, we may not say that he was ever delighted with mere carnal and external worship. Yet he deemed those sacrifices of the first age acceptable. It follows, therefore, further, that they had been spiritually offered to him: that is, that the holy fathers did not mock him with empty ceremonies, but comprehended something more sublime and secret; which they could not have done without divine instruction. (229) For it is interior truth alone (230) which, in the external signs, distinguishes the genuine and rational worship of God from that which is gross and superstitious. And, certainly, they could not sincerely devote their mind to the worship of God, unless they had been assured of his benevolence; because voluntary reverence springs from a sense of, and confidence in, his goodness; but, on the other hand, whosoever regards Godhostile to himself, is compelled to flee from him with very fear and horror. We see then that God, when he takes away the tree of life, in which he had first given the pledge of his grace, proves and declares himself to be propitious to man by other means. Should anyone object, that all nations have had their own sacrifices, and that in these there was no pure and solid religion, the solution is ready: namely, that mention is here made of such sacrifices as are lawful and approved by God; of which nothing but an adulterated imitation afterwards descended to the Gentiles. For although nothing but the word מנחה ( minchah, (231)) is here placed, which properly signifies a gift, and therefore is extended generally to every kind of oblation; yet we may infer, for two reasons, that the command respecting sacrifice was given to the fathers from the beginning; first, for the purpose of making the exercise of piety common to all, seeing they professed themselves to be the property of God, and esteemed all they possessed as received from him; and, secondly, for the purpose of admonishing them of the necessity of some expiation in order to their reconciliation with God. When each offers something of his property, there is a solemn giving of thanks, as if he would testify by his present act that he owes to God whatever he possesses. But the sacrifice of cattle and the effusion of blood contains something further, namely, that the offerer should have death before his eyes; and should, nevertheless, believe in God as propitious to him. Concerning the sacrifices of Adam no mention is made.
(226) “ Et addidit parere fratrem ejus Ebel;” and she added to bring forth (or she brought forth in addition) his brother Abel. — Ed.
(227) That is, “obtained,” or “gotten.” — Ed.
(228) הנל, ( Hebel,) signifies vanity. — Ed
(229) “ Absque verbo.” Literally “without the word.” — Ed.
(230) That is, “truth received into the heart.” — Ed.
(231) Mincha usually, though not invariably, signifies an “unbloody oblation,” in opposition to זבע, ( zeba,) a “bloody sacrifice.” — See Gesenius, Lee, etc. — Ed