And it's a question that surfaces in the story of Cain and Abel, especially in God's words to Cain right before the first murder.
"And unto thee shall be his desire?" (Genesis 4:7). Sounds almost like a reward, doesn't it? Like God is giving Cain something good, even though Cain's heart is clearly not in the right place. But is that really what's happening here?
Philo, the great Jewish philosopher of Alexandria, grappled with this very question, and the Midrash of Philo offers a fascinating take on it. It suggests we're misinterpreting God's intention entirely. God isn't handing out goodies to a bad guy. Instead, the Midrash argues, this verse speaks to the consequences of Cain's actions.
Think of it this way: God isn't saying, "Here, Cain, have some desire." Instead, He's saying, "The desire and respect born of this wicked act will be directed toward you." It's not a gift, but a burden. A terrible, heavy burden of guilt and consequence.
The Midrash emphasizes the voluntary nature of Cain's sin. It's not about fate or predetermination, kismet or bashert as we might say. It's about the choices Cain makes. "Do not therefore talk about necessity," the Midrash urges, "but about your own habits, in order that thus he may represent the voluntary action." Cain chooses to succumb to his jealousy and anger. He chooses to act wickedly. And that choice, that voluntary action, sets in motion a chain of events.
Then there's the next part of the verse: "And you shall be his ruler over him." (Genesis 4:7). Another potential source of confusion. Is God granting Cain dominion?
Again, the Midrash offers a powerful interpretation. It's not about granting power, but about the operation of sin itself. "In the first place, you begin to act with wickedness," the Midrash points out, "and now behold, another iniquity follows that great and injurious iniquity." One bad deed leads to another. The initial sin creates a momentum, a downward spiral. Cain becomes "ruler" over his brother only in the sense that his wicked act has devastating consequences, leading to Abel’s death and Cain’s subsequent guilt and exile.
The Midrash makes it clear: this is about the very nature of voluntary injury. It's about the compounding effect of sin, how one wrong choice can lead to another, and another, until we find ourselves trapped in a cycle of our own making. It highlights that we are responsible for our actions and the consequences that follow.
So, the next time you find yourself pondering the apparent unfairness of life, remember Cain and Abel. Remember that God isn't necessarily rewarding the wicked, but rather pointing out the inevitable consequences of their choices. And remember that we have the power to choose a different path, to break the cycle of sin, and to strive for a better world. Because, ultimately, the choice is always ours.