What a joy it is to see my children playing together and
having fun. What a pain it is to see them bicker each other and fight. Sibling
rivalry is one unfortunate byproduct of a fallen world that surfaces again and again
in my own household and in so many households in the Scriptures. However, the
first example of this is perhaps the most shocking—Cain and Abel. In this
tragic story found in Genesis 4:1-8, we come across a powerful lesson on the
heart and how to keep sin from rearing its ugly head. Let us observe the six sets
of pairs that together tell the tale and teach the lesson.
PAIR #1: Two Kids are
Born-4:1-2
After their banishment from the Garden of Eden at the end of
chapter 3, Adam and Eve begin to set up shop elsewhere and start a family, “Now
the man had relations with his wife Eve, and she conceived and gave birth to
Cain, and she said, ‘I have gotten a manchild with the help of the Lord’…”
(4:1). Cain’s birth is the first indication that God’s promise to Eve would
come to pass. Things seem to be progressing nicely as Eve even acknowledges
that she couldn’t do this without the help of the Lord. Such a statement made
at the end of verse 1 recognizes the provision and grace of God that, though
undeserved, was bestowed on this woman and her family. The first ever seed
emerged from her womb, providing hope for the future realization of God’s
promise.
Cain’s name is strikingly similar to a verb for “acquire,”
or “bring forth.” Here, Eve has brought forth a son with God’s help and
commemorates the event by naming her son after what has just happened. In
bringing Cain forth, Eve is fulfills her womanly role in subduing the Earth (see
3:16-20). While Adam (adam) is
ordained to work the “ground” (adama),
Eve the woman (issha, 2:23) with
divine help produced this first “manchild” (ish).
From this point on in chapter 4, Cain is the reference point
and focus of the narrative. This is witnessed in the description of Eve’s
second child Abel who is described as Cain’s brother, “Again, she gave birth to
his brother Abel. And Abel was a keeper of flocks, but Cain was a tiller of the
ground,…” (4:2). “Abel” means “Breath” and might be a direct reference to the
brevity of life that is unfortunately illustrated in his premature demise.
What seems to be in focus here are the different occupations
endorsed by the two sons that eventually will serve as a point of contention.
Abel, it says, was a keeper of flocks while Cain follows in his dad’s footsteps
and is a “tiller of the ground.” Both of these were well known in early
societies as each one depended on the other for their success and the success
of the community. However, depending on which job you had normally betrayed
your bias as to its primacy.
The stage is set. Two boys are born and later enjoyed two
different but equally necessary occupations. This provides the backdrop for
what takes place next—worship.
PAIR #2: Two
Sacrifices are Offered-4:3-4a
That worship of God was endorsed in this first household is
witnessed in the offerings made to the Lord in verses 3-4a. Each man, in his
own way, seeks to pay tribute to the God who showed them grace and provided for
their every need. First up is Cain: “So it came about in the course of time
that Cain brought an offering to the Lord of the fruit of the ground…” (4:3).
It is important to remember that at this time in history no
formal laws had been given by God concerning how they were to worship the Lord
or what offerings to make. The word used here for what both Adam and Cain
present means “gift,” such as that given among brothers (Gen. 32:13) or to a
king (1 Sam. 10:27) (Matthews, 267). These were not formal offerings in the
Levitical sense of the word. They were intended to be heart-felt expressions of
each one’s love for God. Also, later, Israel acknowledged the efficacy of both
the grain and blood offerings. Therefore, Cain’s offering here is at least
potentially pleasing to the Lord.
However, what is important to note about the description
given of Cain’s offering is what is missing. Gone is any indication that Cain
brought his best or the first-fruits of his produce. The matter-of-fact
description is intended to be as boring and unimpressive for the reader as it
was for God.
Abel’s offering, on the other hand, is impressive—“Abel, on
his part, also brought of the firstlings of his flock and of their fat
portions” (4:4a). Two things about Abel’s offering render it especially
pleasing to the Lord. First, he brings of the “firstlings of his flock.” This
indicates that Abel did not give as an after-thought, but of first priority.
Second, he gave the “their fat portions,” or, the very best of the animal. Such
descriptive phrases are omitted from Cain’s offering earlier.
From this description alone, both the original audience and
today’s audience is able to recognize a striking difference between the two
offerings. The first is painted as a bland presentation of nothing especially
significant, while the second is impressive as it is of the first and best of
what is possessed. Though the efficacy of both grain and blood offerings is
acknowledged later in the Old Testament, the first fruits (Ex. 23:16) and
firstborn (Ex. 13:2, 15; Lev. 27:26; Deut. 15:19) were to be reserved for God
(Matthews, 267).
PAIR #3: Two
Reactions are Given-4:4b-5a
The contrast between the two offerings is nowhere more
clearly witnessed than in the two reactions made by God himself. First, God’s
reaction to Abel’s offering is made: “And the Lord had regard for Abel and his
offering” (4:4b). Notice, that God’s renders a judgment not only on the
offering, but on the giver of the offering. This illustrates the point that God
will eventually try to make—what one offers to God betrays the condition of his
heart for God. Here, the excellence of Abel’s offering indicates something of
his great love for the Lord and desire to worship Him. This is why God is
pleased with both the offering and the offerer.
Not so with Cain—“but for Cain and for his offering He had
no regard” (4:5a). The unexceptional nature of Cain’s offering revealed nothing
about his love or worship for God. God was not pleased with what he saw in the
sacrifice and therefore was not pleased with what that said about Cain’s heart
of worship.
What this reveals for both the Israelites wandering in the
wilderness and for us today is simple. It is not enough to go through the
motions. God judges the heart of people and is unimpressed by our rituals in
and of themselves. It doesn’t matter what one gives; if it is not
representative of one’s best, it does not impress the Lord.
PAIR #4: Two Messages
are Made-4:5b-6
God’s disappointment and disregard is met with a strong nonverbal
cue from Cain—“So Cain became angry and his countenance fell…”(4:5b). This
phrase more woodenly translated is rendered “it burned Cain exceedingly.”
Rather than respond to God’s lesson positively and choose to change his ways,
his fallen countenance reveals even more about Cain’s heart and posture toward both
the Lord and others. There is no hiding how hot Cain is under the collar, which
is why God questions him in verse 6.
“Then the Lord said to Cain, ‘Why are you angry? And why has
your countenance fallen?...” (4:6). This question of Cain is similar to the one
posed to Adam and Eve following their sin in the garden (Where are you? [3:9]
Who told you that you were naked? [3:11]). God, inasmuch as He is omniscient, is
perfectly aware of why Cain has a scowl painted on his face. He also knows the
condition of Cain’s heart just as He knew where Adam and Eve were and who
pointed out their nakedness. So why does he ask?
God here is providing an opportunity for Cain to confess the
condition of his heart and deal with the issue at hand. Unless he acknowledges
his own issue, there would be no getting past it. The first step in any
recovery program is always to acknowledge the problem and this is what God
encourages Cain to do here.
PAIR #5: Two Words
are Spoken-4:7
In an effort to teach Cain the right way to handle the
situation, he offers a word of advice and a word of warning. The advice comes
in the following form—“If you do well, will not your countenance be lifted
up?’…” (4:7a). In other words, “would not the best way to get over your issue
be to do better next time? What does your anger achieve anyway?”
God is directly speaking to the next offering Cain would
bring. Again, he is not requesting that Cain bring something different to the
offering table. He is instead calling upon him to come to him with a heart that
desires to please Him by giving his very best. This kind of offering would be
pleasant to the Lord and lift up the very face that has fallen downcast. In
fact, there is an interesting word play here as “acceptance” translates the
Hebrew word for a “lifting up” or an “exaltation.” In other words, those with
whom God is pleased can hold their head high. Those whom God disregards are
downcast. What is the difference between the two—a heart that desires to offer
the very best.
Such advice would be important for Cain to take, for, as the
warning that comes next suggests, there is so much more at stake—“And if you do
not do well, sin is crouching at the door; and its desire is for you, but you
must master it’…” (4:7b). Choosing to do well will lift one up while choosing
to continue down the path of rage will open the door to the very real lion
standing outside the door. The image that God gives here is of sin temporarily
at bay and subject to its master, but coming alive when stirred. Those who
entertain lions for too long are liable to be injured are killed by them.
1 Peter 5:8-“Be alert and of sober mind. Your enemy
the devil prowls around like a roaring lion looking for someone to devour.”
What is described in a near concrete metaphor here is a
brilliant illustration of how sin works. Because of the fall of mankind, sin
exists in the world and is always a potential threat that surrounds the human
race (like a lion lurking outside the door, hoping we invite it in or rouse it
to action). Therefore, human responsibility is to keep the door shut and stay
away from the danger. How is this done? By “mastering it” rather than have it
master us. The easiest way to master sin has already been described—“do well!”
For Cain, his lion outside his door was murderous rage, just
waiting to be stoked by rising anger. God encourages him to master this great
evil by doing well to change his heart and offer a better sacrifice next time,
thereby closing the door to potential tragedy. However, Cain chooses to invite
the lion in and pays dearly for it.
PAIR #6: Two Actions
are Executed-4:8
The first part of verse 8 is relatively difficult to
translate only because very little is offered in the Hebrew—“Cain said to his
Brother Abel.” Some interpret this to mean that Cain disclosed what God
revealed to him to Abel (the dangers of sin in general and his anger in
particular). However, this does not seem to match with Cain’s disposition.
Other versions of this passage supply the phrase “let’s go out to the field”
suggesting that Cain lured Abel into the fields before assassinating him (the
second part of verse 8 seems to support this). Still others suggest that the
writer was in such a hurry to get to Abel’s tragic death that he purposefully
omitted the dialogue that would have transpired and interrupted the train of
thought with the killing that takes place in the second part of verse 8.
Regardless of what Cain told his brother, Moses continues to
reveal, “And it came about when they were in the field, that Cain rose up
against Abel his brother and killed him,…” (4:8b). This heinous act of rage is
made even more repulsive by the repetition of the phrase “his brother” in verse
8. Not to mention, if one endorses the addition of “let’s go out to the field”
in the first part of verse 8, it renders Cain’s action even more sinister and
premeditated.
It is obvious by this tragic event that sin has infected the
children of the first parents. Also, “Adam and Eve do not have to await their
own death to experience the devastating effects of their rebellion in the
garden. They witness the murder of their youngest and the exile of their
firstborn” (Matthews, 273).
How did this happen? Lions were flirted with as Cain’s anger
was not extinguished. How did this happen? A heart that was more interested in
looking good and following protocol than pleasing God refused to be
corrected.
So What?
Two lessons are yielded from this passage. First, God is
pleased with us when we are pleased to give of the very best of ourselves to Him.
In so doing, we betray a heart that loves and serves Him most. Are you giving
the very best of your time, talents, and treasure to Him? Are your offerings
made with a joyful and generous heart or given out of ritual and/or obligation?
To be sure, at times we all have failed to give of our very best to him, some
of us at times fail to give anything at all.
This is where the second lesson comes into play. Rather than
stew in anger when one is corrected by God, His Word, or whoever He uses to
relay a needed message of admonition, we ought to change our ways and not let
sin have its nefarious way. When we stew or fail to deal with our sin (proving
our mastery over it), it will master us and lead us to do any number of things.
We must respect the fact that in our fallen world sin lurks behind every
corner. When we abide in anger, boredom, jealousy, worry, etc. we invite it out
and, given the right set of circumstances, are capable of just about anything.
God show us the way and give us the grace to take it that leads away from sin!
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