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EFAC Australia

Bible exposition

“All this took place to fulfil what the Lord had said through the prophet: ‘The virgin will conceive and give birth to a son, and they will call him Immanuel (which means ‘God with us’.)’ “ (Matthew 1:22-23)

Matthew’s quotation is, of course, from Isaiah 7:14. It is argued here that Isaiah 7:14, read in its context, has nothing directly to do with the virgin Mary or Jesus’ birth, though it will be seen to have a legitimate indirect application, once we understand the key words to fulfil. It will be argued there are at least two types of fulfillment: predictive and repetitive. Because of King Ahaz’s godless behaviour (c732-716BC), the Lord raised up two armies against him. The northern kingdom of Israel joined with the pagan people of Aram, and invaded Judah in the south. God sends Isaiah with his son to meet with King Ahaz. (7:3) Isaiah has some good news for the king, followed by some frightening news:

FIRST, THE GOOD NEWS

Isaiah tells the king God’s promise, that these combined armies will not defeat him. They will go away without victory. (7:3-9) Isaiah calls the king to trust in the true God of heaven:

If you do not stand firm in your faith, you will not stand at all. (7:9)

God offers Ahaz a sign to prove that this remarkable deliverance will occur:

Therefore the virgin will conceive and give birth to a son and will call him Immanuel. He will be eating curds and honey when he knows how to reject the wrong and choose right. (Isaiah 7:14-15).

While this child is still in his infancy, this threat of invasion will be removed. This is reinforced in Isaiah 8:2, in which the age of this infant is described as being, “[b]efore the child knows how to say ‘My father’ or ‘My mother’.” (8:4).

What follows?: “Then I made love to the prophetess, and she conceived and gave birth to a son.” (8:3). The prophetess cannot be Isaiah’s first wife as she could hardly be described as either a young woman of marriageable age or a virgin. It seems either she may be a second wife, or perhaps his first wife has died. So, the prophecy that the virgin will conceive in this context has no direct application to Mary or Jesus. The boy is Isaiah’s own child, and the mother is Isaiah’s own second wife. NOW THE BAD NEWS

Isaiah had not finished giving him God’s message:

For before the boy knows how to say ‘My father’ or ‘My mother’...the Lord will bring on you and your people...the king of Assyria! (7:16-17)

The boy child may be a sign of political salvation, but he is also a sign of coming political judgement. The Assyrians were infamous for their blood-thirsty warlike practices. This was extremely bad news indeed. The Assyrian army, armed with recently-minted, mass-produced iron weaponry, crossed the Euphrates River, probably at the Carchemish fords which they controlled, and soon the crimson tide of their unbridled violence began to spread across the Levant and beyond. Israel, Aram, Edom, and Judah itself soon found their late Bronze Age weapons to be seriously out of date. After overwhelming Judah’s second strongest city of Lachish in a violent conflict, the Assyrian forces surrounded the only opposition left, the city of Jerusalem, taunting them. It seemed that God had finally deserted the city to its well-deserved fate. But:

That night the angel of the Lord went out and put to death one hundred and eighty-five thousand in the Assyrian camp. (2 Kings 19:35-36)

God’s people were miraculously saved in a salvation event arguably ranking only second to their Exodus miracle, and they contributed nothing! They were merely witnesses to the work God accomplished on their behalf.

However we must go back a few hours. For Isaiah the prophet was sent to the new King Hezekiah with this message from the Lord:

This is what the Lord says concerning the king of Assyria: He will not enter this city, or shoot an arrow here. I will defend this city and save it, for the sake of David my servant. (2 Kings 19:32-36)

This message is genuinely predictive prophecy, fulfilled in the most amazing manner.

REPETITIVE PROPHECY

So why does Matthew quote Isaiah 7:14 as referring to Jesus? By any logic this cannot be said to be predictive prophesy, except by completely ignoring the Old Testament context. It would be better to label it something like “repetitive prophecy” or, put more simply, “here-we-go-again prophecy”. To pick up Isaiah 7:14-15 (= Matthew 1:22-23) again as an example: in the Old Testament, God gave his people a sign, which in context was a sign of both salvation and judgement: salvation from twin enemies Israel and Aram; to be followed by judgement at the hands of the feared Assyrians; then followed by unaided salvation again on the night that 185,000 enemies perished.

Now, in the first pages of the New Testament, God repeats the dose. A virgin is to conceive. This child will also be a sign of both salvation and judgement: salvation towards those who put their trust in him as their Lord and Saviour; judgement and destruction to those who wantonly choose otherwise. Alone and unaided by any human effort, this obedient child will accomplish the ultimate and climactic salvation event, such that both the Exodus and the Assyrian deliverances pale into insignificance.

This is not to deny predictive prophecy. In chapter two of Matthew we encounter a clear case of predictive prophesy. God, through Micah, foretold that the Messiah would be born in Bethlehem, the city of David, and now the prediction has come true. (Matthew 2:6 = Micah 5:2-4). Clearly predictive! But, only a few verses later in Matthew, we come across perhaps the clearest case of repetitive prophecy. After Joseph and Mary return from Egypt to Judah with the child Jesus, Matthew adds this comment:

And so was fulfilled what the Lord had said through the prophet: ‘Out of Egypt I called my son’. (Matthew 2:14-15)

Again, if we look at the Old Testament context, Hosea 11:1-2, this out of Egypt prophecy has nothing directly to do with the incident recorded in Matthew:

“When Israel was a child, I loved him, and out of Egypt I called my son. But the more they were called, the more they went away from me. They sacrificed to the Baals and they burned incense to images”.

God is repeating the dose. Long ago, God brought a son out of Egypt, namely, the nation of Israel, under the leadership of Moses. This son proved to be rebellious and recalcitrant, and finally this son was punished by exile in Babylon. Now God repeats the dose: he brings another son out of Egypt, a very different son. He will obey his Father, even to death upon the cross.

JONAH BIBLE STUDY CO-AUTHORED BY BRIAN ROSNER & MARK JUERS

The Book of Jonah is about Jonah. That might be stating the obvious but it is easy to over-emphasise the other parts of such a fascinating episode of Scripture. In Jonah we have a range of human characters as well as the wind, the whale, the plant, the worm and the sun.

If we focus on the sailors, the main message might be... desperate times call for desperate praying. If we focus on the Ninevites, the main message might be... the importance of prompt and thorough repentance, cattle included. If we focus on the fish, the main message might be... well, not sure ... maybe God’s love for the animals of the world – animals as God’s servants?! Putting the emphasis anywhere else means Jonah would be a supporting character illustrating the folly of disobeying God. With this in mind what is the big message of the Book of Jonah?

In both Jewish and Christian interpretation commentators agree that there is much to like about Jonah. Without a doubt he gets off to a bad start and running away from the call of God is not to be recommended, but he is still held up as a model in three vital respects.

SOLID DOCTRINE

One thing that’s hard not to admire about Jonah is his doctrine. His knowledge of the Bible and theology seems pretty good. Look how he describes himself in 1:9, “I am a Hebrew and I worship the Lord, the God of heaven, who made the sea and the dry land.” So he knows the covenant name of God, he knows God’s abode and he knows that God made everything. Now look at his prayer from the belly of the fish in 2:8-9

“Those who cling to worthless idols turn away from God’s love for them.
But I, with shouts of grateful praise will sacrifice to you.
What I have vowed I will make good.
I will say, ‘Salvation comes from the Lord.’”

So he hates idolatry and he sees salvation by grace as a gift! He knows the most cherished doctrine of the church.

And then look at his prayer to God in 4:2b with its allusion to Ex 34:6-7, “I knew that you are a gracious and compassionate God, slow to anger and abounding in love, a God who relents from sending calamity.” He seems to have covered the doctrine of creation, the doctrine of the one true God, the doctrine of salvation by grace, and the doctrine of God’s love pretty well. What we believe matters and we don’t want to be left to people’s personal preferences or feelings when it comes to what we know about God.

SOLID PREACHING

A second thing to admire is his preaching. If you like his doctrine, check out his sermon in 3:4b. It has to be the most economical and effective evangelistic sermon in history – just 5 words in Hebrew, “Forty more days and Nineveh will be overthrown.” Suddenly the whole city repents – from the king at the top to the beasts in the field at the bottom.

He even manages an allusion to another Old Testament reference when he uses the word “overthrown” which is the same as Deuteronomy 29:23 in describing what happened to Sodom, Gomorrah, Admah and Zeboyim.

SOLID REPENTANCE

The third thing to admire is the repentance we see in 3:1-3,

“Then the word of the Lord came to Jonah a second time: ‘Go to the great city of Nineveh and proclaim to it the message I give you.’ Jonah obeyed the word of the Lord and went to Nineveh.”

The Reformers mostly saw Jonah as an illustration of repentance. He fled in disobedience but then he turned around after being given a second chance and listened to God’s voice. Even when we’ve run far away from God, and Jonah had, we can still return to him. Jonah encourages us when we’ve blown it big time.

So, there is much to like about Jonah... or is there? Appearances can be deceiving and on closer inspection the book of Jonah contains some surprises that lead us to draw different conclusions about Jonah. If we are to go back over Jonah’s supposed positives in greater detail we find some disappointing flaws.

SOLID DOCTRINE?

Firstly, is his doctrine sufficient?

The reality of his self description in 1:9 as a Hebrew who worships God who made the sea and the dry land is dripping with irony. How does he think he is going to run away from the creator of the stuff he stands on and then floats on? Where does he think he can hide? His own behaviour undermines his confession.

The fish swallowing Jonah and Jonah praying from its belly is a tad surprising. He prays in 2:8-9 with a certainty of salvation that sounds entirely presumptuous. He takes God’s mercy to him entirely for granted. He doesn’t pray a confession but instead he assumes he’ll be saved and pre-emptively thanks God for it. To top it off, he’s not thankful that the pagan sailors did their best to save him but rather has a jab at those who cling to worthless idols.

Now look again at his prayer to God in 4:2b with the allusion to Ex 34:6-7. He admits to knowing how gracious, compassionate and abounding in love God is and yet he can’t stand the fact that God might have mercy on Ninevah.

We rightly put a premium on Christians knowing what they believe. We can know our doctrine and quote the Bible at length but if we undermine this with our own words and actions we make a mockery of precious truths. Christian maturity is not about what you know, but using what you know.

“But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil” Heb 5:15

SOLID PREACHING?

Secondly, is his preaching something to emulate?

He might be efficient and effective in his preaching but his heart is not in it. He preaches pure judgement without any instruction for repentance nor any offer that God might relent.

Even if we assume that this opportunity for repentance is implied, there is no denying that Jonah is hoping and expecting that Ninevah is to be destroyed. After completing his task he sits safely outside the city but once he is aware that God’s mercy has arrived he has no thought for the newly repentant city taking a further step of faith. There is no hint of any desire to follow through on caring for those who hear and obey the voice of God.

SOLID REPENTANCE?

Thirdly, can we really admire his repentance?

Perhaps the biggest surprise is in 4:1 when Jonah becomes irate over the deliverance of the Ninevites. The fire and brimstone that he is waiting and hoping for does not arrive. He is overcome with a righteous anger but God questions if this anger is in fact right. By the end of the book there is no sign that Jonah has allowed his mind to bend to the will of God. Jonah may have turned from his outward disobedience and eventually followed the command of God but clearly his heart is not at peace with the plans of God.

Jonah says, “I’m so angry I wish I were dead” (4:9).

When it comes to repentance, it is the Ninevites, not Jonah, that are the ones to emulate!

Therefore, The Book of Jonah is a satirical debunking of the orthodox prophet who has no mercy. We must allow God to extend his mercy to whomever he wishes even when it violates our standards of justice, since absolute justice would mean destruction for all. We need to be careful not to exclude people who are different to us, especially those on the fringe. The whole book makes it clear that if you want to be in line with God’s purposes then we need to be willing to bless those who curse us.

But the truth is that the Book of Jonah is not about Jonah but about God. We learn that God is sovereign. That he gets done what he wants to get done. He has providence over nature. He can handle a disobedient prophet. He is the king of the cosmos and his will is unstoppable when he wants something to happen.

We also learn that God has a view to care for those who have turned their backs on him. There is a message of mercy for entire nations. There is no escaping his voice of compassion for others.

The smart thing to do, of course, is to trust and obey.

The Parables of the Mustard Seed and the Yeast
(Luke 13:18-21)

This is the text of a sermon originally preached at St Paul’s Cathedral, Melbourne, for the Bush Church Aid Centenary Celebration Service, 26 May 2019 by Adrian Lane, the Victorian Regional Office of The Bush Church Aid Society.

This year is a great celebration! On the 26 May, 1919, one hundred years ago, “on a wet and windy night, a small gathering of 26 met to form the Bush Church Aid Society.”1 The first Organising Missioner, Syd Kirkby, wrote, “‘A day of small things’ it appeared to be, and, in point of numbers, carrying no great promise to those present.”2

In our gospel reading we read of another “small thing”: a mustard seed, “which a man took and planted in his garden. It grew and became a tree, and the birds of the air perched in its branches.” (v19)3 We also read of another “small thing”: “Yeast, that a woman took and mixed into a large amount of flour, until it worked all through the dough.” (v21) And Jesus says, “This is what the kingdom of God is like.” In other words, “It starts

small.”

Jesus has in mind here a kitchen garden, with its vegies and herbs, and perhaps a few fruit trees or olives. Now, the mustard seed is not necessarily the smallest of seeds, but it’s pretty small. I’ve got one here between my fingers and I can hardly see it. It’s inconspicuous and easily overlooked. Yet when it is sown in good soil and watered, it grows into a substantial tree in the garden: 3 or 4 metres high, so that even “the birds of the air make nests in its branches.”

Or think of the woman adding a small bit of last week’s yeast to her dough. Jesus is talking about a lot of fl our here – probably 22 litres worth. Yet a small amount of yeast works through the whole batch, so that when it’s baked we now have bread for over 100 people.

This is what the kingdom of God is like. It starts small. And it

grows imperceptibly, quietly. You don’t even realise it’s growing till you go away, perhaps for holidays, and come back – and, “My goodness, hasn’t the garden grown!” It’s a bit like teenagers who grow through the summer – you don’t even realise how much they’ve grown till they put on their old school shoes – and they just don’t fi t! They’ve grown, steadily, quietly. Or it’s a bit like some Australian eucalypts that just keep growing, even in tough times, through drought and heat.

Bush Church Aid’s history is a bit like that. Those early founders in 1919 wanted to serve those in isolated parts of Australia – beyond the railway line. Yet think of the difficulties they faced: The First World War with its terrible loss and trauma had only just finished. The Spanish Flu was now taking an even greater toll. Our nation was just 18 years old. And returning soldiers were being sent to dry Mallee blocks that would never be sustaining.

Yet those early founders were committed to reaching all of “Australia for Christ.” They wanted every man, woman and child to hear of his love, of his care, of his death on the cross to pay the penalty for all the wrong they’d ever done, of his physical resurrection from the grave, proving that penalty of death had been paid. They wanted everyone to hear of his gift of his Spirit to all who believe. And they wanted every Australian to have the sure hope of eternal life, in new bodies, with believers from every tribe and nation.

Within 10 years, Ministers and Bush Deaconesses had been sent to Menindee, Cobar, East Gippsland, the Eyre Peninsula and the South Australian border. Hostels had been established at Wilcannia and Mungindi so that isolated kids could go to Primary School. A Sunday School by Post was now reaching 700 children. A hospital had been established at Ceduna, way out on the Bight. Even a plane had been purchased for Padre-Pilot Len Daniels. And 13 students preparing for country ministry were being supported at theological colleges – 8 men and 5 women. Yet all this started small – very small.

I don’t know if you’ve thought about this or not, but all through the Bible we see God starting substantial and eternal things in very small and ordinary ways. God began his people through Abraham and Sarah, who never believed they’d even have children – Abraham was 100 years old! God rescued his people through one man, Joseph, who’d been sold into slavery by his brothers for 20 shekels of silver. God rescued his people again through Moses, who miraculously escaped murder as a baby in a little floating basket! Yet again God rescued his people in exile through Esther, an orphan and a foreigner, who put her life on the line with the king of the empire! And ultimately God rescues his people eternally through a baby born in a cowshed, who himself miraculously escaped murder as an infant. And whoever would have thought that a small dispirited band of followers who’d gone back to fishing after the crucifixion would start a church that now numbers billions?

God loves to make something out of nothing! – just like he rescued the widow and her sons in our first reading – through a little bit of oil, all that she had, that just kept flowing. Don’t despise the small! God’s kingdom starts with the small. God’s eternal, massive kingdom starts with the small.

Secondly, do you notice how the kingdom of God completely transforms?

I don’t know if you’ve ever been to a cheese factory. Into these vast vats of churned milk they throw a couple of handfuls of starter culture. And just like the yeast it quietly works through the whole. A little goes a long way.

Or it’s just like the glassmaker I saw down near Lakes Entrance. Into the clear molten glass she threw the tiniest piece of coloured glass, which completely transformed the whole. So it is with the Kingdom of God. It transforms. It transforms those who believe it. And it transforms those with whom it comes into contact.

I used to work for the Navy. I discovered that whenever I returned from leave, the language on my floor had significantly deteriorated. But as soon as they realised I was back, it suddenly transformed! I hadn’t even told them I was a Christian. And I hadn’t made any comments on their language. In fact, I’d been a bit overwhelmed by the whole culture and was keeping my head down. Yet somehow my shy presence made a difference.

And that’s our prayer at Bush Church Aid – that each of our field staff and their families would make a transformative difference in their communities – as they seek to reach Australia for Christ, whether it be Alfrene as she serves as an Indigenous School Chaplain at Gulargambone, or Ayumi as she teaches Scripture at Gilgandra, or Dale as he cares for people up at Red Cliffs, one of the poorest parts of Victoria. The kingdom of God transforms.

Finally, do you notice how wonderfully delightful the Kingdom of God is, as the birds nest in the mustard tree with their little babies and as we share fresh, crusty bread?

Some years ago I went through a period of chronic illness and was confined to bed. Outside my bedroom window were some fuchsias. The birds just loved their nectar. But fuchsia flowers hang upside-down, on very thin and supple stems. So to get to the nectar the birds had to do a constant variety of upside down acrobatics on bouncing, bending stems. Watching those birds feeding and dancing in the sun in my garden was such a delight – it kept me going through some of my darkest days.

What a delight it is to be part of the kingdom of God, with people from many nations, each seeking to “declare his glory among the nations, his marvellous deeds among all peoples,” as we read in Psalm 96:3. My prayer is that each one of us here has given back to God all that he has given us, and that each one of us here is using all that God has given us to extend his kingdom, to declare his glory among the nations.

God leads each one of us to the harvest fields he’d have us work in – through our prayers, our life, our gifts. My prayer is that we would commit ourselves afresh to reaching Australia for Christ, to serving those in remote, rural and regional Australia, through our prayers, our life, our gifts.

God’s kingdom is like a mustard seed, it’s like yeast. It starts small. It transforms. It’s an eternal delight. Let’s praise God for all that he has done to build his kingdom through Bush Church Aid these last one hundred years, and let’s commit ourselves afresh to growing his kingdom, to reaching Australia for Christ, especially remote, rural and regional Australia.

REFERENCES

1. S. J. Kirkby, These Ten Years, Bush Church Aid, n.d., 5

2. ibid

3. Scripture taken from the Holy Bible, New International Version, 1973, 1978, 1984

Each of us tends towards optimism or pessimism, and both present dangers. It is certainly possible to lose heart in ministry due to pessimism. The difficulties and trials can seem intractable, the fruit all too scarce, and we lose heart. It is also possible to lose heart in ministry due to over optimism. When the courageous vision collapses around us it is crushing, and we lose heart.

Paul knew all too well that Christian ministry has both its tribulations and triumphs. In 2 Corinthians 4 he makes it clear that losing heart in ministry is a very real phenomenon (2 Cor 4:1, 16). However, he is equally confident that he and his co-workers will not lose heart. Our aim here is to consider the theology and philosophy of ministry that fuelled Paul’s persistence in ministry.

What Paul holds out is a realistic optimism grounded in his understanding of the gospel itself, his own commission, and a clear grasp of the season of salvation history in which we live. He knew and expected the tribulations of ministry, but he also knew and discerned the glorious triumphs of ministry.

In 2 Corinthians, his most personal letter, the apostle Paul identifies death as a metaphor for the normal experience of ministry. His ministry is an ongoing slow death, but one that brings life to others:

We are afflicted in every way… always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies. For we who live are always being given over to death for Jesus’ sake, so that the life of Jesus also may be manifested in our mortal flesh. So death is at work in us, but life in you. (2 Cor 4:8-12)

When facing the temptation to lose heart as he was confronted by disdain, division and discord, Paul could say to himself, “Of course it’s like this, ministry is death.” Ministry is a long death march that simultaneously and gloriously brings life, and we must not fall for the lie that it was ever supposed to be anything else. The normal reality of Christian ministry is to feel like a useless clay pot, and yet nevertheless look around and see signs of life because of the all surpassing power of God at work (2 Cor 4:7). For Paul the link between ministry and suffering goes back

to his commissioning. God declares through Ananias that Paul “is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel. For I will show him how much he must suffer for the sake of my name” (Acts 9:15-16). He is transformed from the one actively engaged in causing suffering for those who bear the name of Christ, to the one who himself suffers for the name of Christ. His commission came with a cost, but a cost he is willing to bear.

It is Paul’s particular role as the initiator of the mission to the Gentiles and their apostle that especially connects him with suffering. Paul makes the link explicit at a crucial turning point of his first missionary journey in Acts 13. He quotes from one of Isaiah’s ‘suffering servant’ songs and claims that his ministry is a fulfilment of those prophecies. Paul and Barnabas’ heightened focus on Gentile mission was driven by theological and not just strategic or pragmatic considerations. In quoting from a servant song (Isa 49:6) Paul declares, “For so the Lord has commanded us, saying, ‘I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth’” (Acts 13:47). In Isaiah 49 the ‘you’ refers to the suffering servant, but here Paul and Barnabas take it as directly referring to them. It is what “the Lord has commanded us”—that is, Paul and his missionary coworkers. The commission to the servant has become for them a command to engage in Gentile mission. As he and Barnabas are engaged in that ministry of the servant, as they plant Gentile churches, Paul unequivocally sees them as fulfilling the ministry of the suffering servant to be a light for the nations and bring salvation to the ends of the earth. In his commission God set Paul apart to proclaim the gospel to the ends of the earth, and as he does the work of the servant, so he will also bear the stripes of the servant. Furthermore, God includes in that commission those who partner with Paul in the work.

As Paul addresses the Corinthian church he can say “we do not lose heart”, and this despite his “light momentary affliction” (2 Cor 4:16-17). A life dedicated to sharing the truth about Jesus to the ends of the earth is hard, but in the context of eternity Paul can brush aside these tribulations. Such things as being beaten up and whipped, thrown in prison and shipwrecked, abandoned by some of his closest friends and co-workers, watching as churches he worked hard to build are torn apart by false teachers, and seeing people abandon Jesus, are but light and momentary troubles (see 2 Cor 11:23-29).

It is instructive that the culmination of his list of sufferings is the “daily pressure on me of my anxiety for all the churches”, for in the midst of the beatings and imprisonments it was Paul’s passionate burden for the health of the church that was his most abiding trial. When they faint, he faints; when they rejoice, he rejoices; and when they wander, he is downcast. And yet as we read on with Paul in 2 Corinthians 4, we see that in the face of eternity these trials are light and momentary; they are preparing us for “an eternal weight of glory beyond all comparison” (2 Cor 4:17). It is on that reality that the believer must fix their eyes. Paul grounds his ministry philosophy and self-understanding on the figure of the suffering servant, and the way that frames his own experience in the light of the experience of Christ.

The tribulations of ministry are real, but temporary. The triumphs are often unseen, but they resound for eternity. And so we do not lose heart.

God’s love for Cain and for Abel   Genesis 4:1-10

T he story of Cain and Abel speaks to guilty people who have screwed it up, and to innocent victims. It speaks to those who are tempted to resentment and bitterness, and to those who despair when believers fall prey to evil. It speaks most fully when seen together with the cross and resurrection of Jesus.

When considered on its own, Genesis 4:1-10 is a story about Cain, and how the Lord deals with him as he becomes a murderer and an outcast. Cain is angry when God favours Abel’s sacrifice, but not Cain’s. Perhaps Cain felt he was the victim of some divine unfairness. Perhaps he wanted to be lord of his brother, but God’s favour threatened this aim. The Lord draws near to Cain, precisely because he is in this sullen, angry state, and asks him some hard questions: ‘Why are you angry? … If you do what is right, will you not be accepted?’ These questions challenge any assumption Cain may have that he has a reason to be angry, or that God is treating him unjustly. The Lord does not explain the favour thing to Cain. He simply but earnestly warns Cain that he is at a crossroads. Will he do what is right, despite being the unfavoured one, or will he let the vampire sin in, and become himself one who crouches to spring, and take the life of another? This is not perhaps, what Cain would have liked from God, but it is, nonetheless, the good gift that the Lord has for Cain on the verge of Cain’s selfdestruction; it is what he needs.

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