TITLE: The Sincerity of Faith and the Tragedy of Unbelief.
TEXT: Heb. 11:4; Gen. 4:1-16
THESIS: Despite God’s warning against sin, Cain, a tiller of the ground, murdered his brother, Abel, a shepherd of the sheep, because his brother’s offering was accepted and his was not; he denied responsibility for the crime, and he protested the severity of the punishment, prompting God to protect him.
TRUTH: In the broader canonical context, the subject matter of Genesis 4 is the spread of sin from the family to society. The Fall not only affected husband and wife but also brothers and, ultimately, society at large. Cain was a man in rebellion against his brother and against his God; he did not submit to God, nor care for his brother, but destroyed him instead. For what? For the sincerity of his worship.
The story is basically about Cain, though it also concerns Abel and the Lord as the principal characters. Cain and Abel provide us with contrast, representing two kinds of people in a setting of worship. The plot of the story develops from the Lord’s rejection of Cain and his offering. Cain thereupon became angry, rejected the Lord’s advice, murdered his brother, denied the knowledge and responsibility for the crime, and protested the punishment for it. Jude writes, the ‘way of Cain’ (Jude 11).
The story’s general structure underscores its main point. For example, the contrast between the beginning and the ending is significant. At the beginning, Eve says at the birth of Cain, “I have created a man with the Lord.” The conclusion of the story reports Cain’s departure and his relation to the Lord: “Cain went away from the presence of the Lord” (v.16).
The story develops around two sections that contain the Lord’s dialogue with Cain: verses 3-7 and 9-16. The report of the murder in verse 8 separates these two parts.
As we delve into the narrative of Cain and Abel, it becomes clear that the roots of Cain's tragic choices stem from a profound unbelief that not only distanced him from God but also led to devastating consequences for those around him. This brings us to the pressing issue of the dangers of unbelief—the belief that rebels against God’s truth and disregards our responsibility to one another. Let us explore how this theme unfolds and its implications for our lives today.
I. Unbelief becomes angry over God’s approval (v.1-5).
The narrative gradually unfolds the description of Cain as an unbeliever. In the first stage of the development, however, the account of the births of the two boys, there is no hint at the evil to come, only the brightest prospects. Eve’s statement is full of hope. As the firstborn, Cain was considered a work of God. There is a slightly ominous note in the contrast of the boys’ occupations. Cain is a ‘tiller of the ground,’ but Abel is a ‘keeper of the sheep. While there is nothing wrong with either occupation, there is a hint of the place of each man, like things, for Cain lines up with an occupation that resulted from the fall (3:23), but Abel with men’s and women’s original purpose of having dominion over animals. (1:28).
The second part, the development of the occasion for the murder, provides a further unveiling of Cain’s true nature in relation to Abel’s. At the time of worship, both young men brought their offerings. The Hebrew construction describing Abel’s offering is elaborate, the writer stressing that Abel went out of his way to please God: he “brought of the firstlings of his flock and their fat.” Literally, he “brought the fattest of the firstlings of his flock.” In contrast to Abel’s offering, Cain’s is mentioned -he brought an offering of the fruit of the ground. One sought to please God, the other discharged a duty.
In each case, the person is mentioned before the offering, suggesting that the type of offering is less important to the story than the attitude of the person making it. It is a “broken and contrite heart that God does not despise.” Cain’s lack of faith was further put on display by his anger and jealousy over Abel’s offering.
True faith rejoices in God’s approval of others. Instead of responding with anger, we are called to embrace and celebrate God's approval.
II. Unbelief disregards the warnings against sin (v.6-8).
Cain was so angry over the rejection of the offering that God warned him of the peril he was in. God tells Cain that if he does right, he will master sin. But if he did not do well, sin was about to overwhelm him, according to the Lord. Sin is personified as an animal crouching at the door and ready to pounce on Cain, whose anger made him susceptible to this evil influence. Perhaps there is more in this passage, however, than a personification. The participle “crouching” or “lies” (robes) is cognate to an Akkadian term used of a type of demon. Literally, “sin is the demon at the door.”
But Cain does not want mastery over sin. No sooner had the Lord’s warning ended than Cain set upon his brother and murdered him. The Hebrew wording shows that it was premeditated (“Cain rose against Abel his brother and slew him”).
True faith heeds the warnings against sin. Faith leads us to value and heed God's warnings, seeing them as loving guidance intended to protect us from harm.
III. Unbelief repudiates the responsibility for sin (9).
Just as he did in the previous narrative, the Lord came to the sinner with a question, a rhetorical question that sought a confession or some indication of guilt or shame. The Lord knew where Abel was, as verse 10 clarifies, but he sought a confession from Cain.
Cain’s response reveals even more of his nature: he denies any knowledge of the murder and repudiates the responsibility for his brother. The lies are one thing, but the repudiation of responsibility for a brother is very telling.
True faith embraces one’s responsibility for sin. A heart of faith acknowledges our responsibilities and seeks to align with God's intentions, understanding that accountability fosters growth.
IV. Unbelief protests the punishment for sin (10-14).
The Lord answered his own question (v.9) and cut across Cain’s defiant answer. The wording of the condemnation speech parallels that of chapter 3: “What is this you have done?” Cain may have denied the murder, but the blood testified against him by crying out to God. Cain cannot hide his evil deed.
The Lord’s speech moves instantly from accusation to judgment, as if the insolent answer that Cain had given indicated there would be no confession forthcoming. Cain is destined to be a ceaseless wanderer (lit: a wandering fugitive). He is banished from the fertile land and must flee into exile. In Cain’s response to the judgment of God, we discover the last clue to his character: “My punishment is too great to bear.” He considered the punishment for his iniquity to be too great. For Cain, it was unbearable to be driven away, which meant he had to sever all relationships with the family and, more importantly, with the Lord of blessing.
True faith understands God’s justice and mercy. While we may struggle with the consequences of sin, faith encourages us to trust in God's justice and mercy, recognizing that He desires our reconciliation with Him.
V. Unbelief continues under divine protection (15-16).
Common grace is manifested here. The Lord put some protection on Cain so that. He would survive. The action shows essentially what God thought of blood revenge. God became the protector of the murderer, promising vengeance on the avenger.
Cain’s last act of defiance was his settling in the land of Nod and building a city. There is an ironic wordplay on “Nod,” as this was the word used for “fugitive.” One might say he lived in the land of wanderings.[1]
True faith rests in God’s protection. Instead of continuing under divine protection out of disbelief, we are called to actively live within the safety of God's grace, finding refuge in His love and guidance.
Take-Away: The narrative art of this story effectively presents a picture of a man without faith, a man in rebellion against God, and a man of true faith, Abel.
The way of Abel ….
1. Is the way of Faith.
2. Is the way of Sincerity.
3. Is the way of Selflessness.
The way of Cain ….
1. Is the way of Unbelief.
2. Is the way of Apostasy.
3. Is the way of Worldliness.
4. Is the way of Hatred.
5. Is the way of Defiance.
He came into the world, not like Adam, full-grown, but as a child, and therefore with the least possible amount of evil. He is the child of believing parents. He had a most godly brother and was one of a pious household; brought up within sight of Paradise, and from childhood taught the knowledge of the true God. But he chose to turn his back on God. To die with his hands covered in innocent blood.
Abel’s heart represents true faith, characterized by love, devotion, and a willingness to give the best to God.
The cry of Abels blood reminds me of Hebrews 12:24, “And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.” What are the better things that Christ’s blood speaks?
1. Christ’s blood speaks of love, not hate. Abel’s blood bore witness to Cain’s hate. Christ’s blood speaks of the Father’s love.
2. Christ’s blood speaks of grace, not wrath. Abel’s blood was angry. It spoke out in wrath against Cain. But it is divine grace and mercy that speaks through the blood of Christ.
3. Christ’s blood speaks of forgiveness, not condemnation. The blood said, “Father, forgive them.” It was not a condemning blood, but a pardoning blood.
4. Christ’s blood speaks of comfort, not of terror. Abel’s blood was dreadful to all who saw it; full of terror to the murderer; alarm to the conscience. The blood of Jesus speaks comfort; it soothes the sinner’s conscience.
5. Christ’s blood speaks of blessing, not curse. Abel’s blood spoke wholly of the curse; it brought the curse on Cain and on the earth. It added to Adam’s sin. Christ’s blood blesses and curses not. It is the voice of blessing and eternal life, not death.
6. Christ’s blood speaks of life, not death. Life from the dead is the voice of Christ’s blood.[2]
[1] For transparency, most of the above outline was draw from, adapted, and added to from Allen P. Ross commentary “Creation and Blessing: A guide to the study and exposition of Genesis” published by Baker Academic, 1996. This is not my typical approach to sermon prep, but the above work is too well done not to be shared. Allen P. Ross, Creation and Blessing (Grand Rapids: Baker Academic Publishing, 1996).
[2] Horatius Bonar, Light and Truth (Muskegon: Dust and Ashes Publication, 2002), 24. In a sermon preached by Bonar, he identified this key contrast between the blood of Christ, and that of Abel.
Comments
Post a Comment