And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.
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Some understand the murderer Cain as the Jews’ lack of faith, the killing of Abel as the passion of the Lord and Savior, and the earth that opened its mouth and received Abel’s blood from Cain’s hand as the church (which received, in the mystery of its renewal, the blood of Christ poured out by the Jews). Undoubtedly those who have this understanding find water turned into wine, for they have a more sacred understanding of the saying of the sacred law.
Let us go forth abroad. These words are now wanting in the Hebrew; being omitted, according to Kennicott, since the days of Aquila 130; they are found in the Samaritan copy and version, in the Septuagint (Haydock)
The Masorets place a mark, as if something were defective here, and in 27 other verses, or in 25 at least. (Haydock)
Abel's violent death was a figure of that of Jesus Christ, inflicted for the like cause. See Hebrews xii. 2. (Calmet)
In consequence of these crimes, Cain separated from the Church, and the Jews became no longer God's people: both Cain and the Jews became vagabonds. (Haydock)
The Targum of Jerusalem observes, that Cain talked against God's providence and the future world, which Abel hearing with marked indignation, Cain took occasion to kill him. (Worthington)