Session 7: The Keeper

Session Overview

Creedal Statement

And God spoke all these words, saying,
I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery.
You shall have no other gods before me.
You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them, for I the Lord your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments.
You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes his name in vain.
Remember the Sabbath day, to keep it holy. Six days you shall labor, and do all your work, but the seventh day is a Sabbath to the Lord your God. On it you shall not do any work, you, or your son, or your daughter, your male servant, or your female servant, or your livestock, or the sojourner who is within your gates. For in six days the Lord made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy.
Honor your father and your mother, that your days may be long in the land that the Lord your God is giving you.
You shall not murder.
You shall not commit adultery.
You shall not steal.
You shall not bear false witness against your neighbor.
You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor’s.

Key Elements

• Key Passage - Genesis 4:1–26
• Scripture Memory - Everyone who hates his brother is a murderer, and you know that eternal life does not reside in a murderer. 1 John 3:15
• Catechism Question - Q: What gift from God should we treasure? A: Life.

Introduction

You have heard that it was said to the ancients, “Do not murder” and “Anyone who murders will be subject to judgment.” But I tell you that anyone who is angry with his brother will be subject to judgment. Again, anyone who says to his brother, “Raca,” will be subject to the Sanhedrin. But anyone who says, “You fool!” will be subject to the fire of hell.

Since the Lord has bound the whole human race by a kind of unity, the safety of all ought to be considered as entrusted to each. In general, therefore, all violence and injustice, and every kind of harm from which our neighbour’s body suffers, is prohibited. Accordingly, we are required faithfully to do what in us lies to defend the life of our neighbour, to promote whatever tends to his tranquillity, to be vigilant in warding off harm, and, when danger comes, to assist in removing it … This commandment, therefore, prohibits the murder of the heart, and requires a sincere desire to preserve our brother’s life. The hand, indeed, commits the murder, but the mind, under the influence of wrath and hatred, conceives it.

Our treatment of other humans ultimately reflects our attitude toward God. Created in the image of God, humans occupy a special place in God’s world: we are the crown of God’s creation. The joy of birth and the grief of death demonstrate humans’ inherent and undeniable worth. We invest in medical facilities and health care because we instinctively know that life is worth preserving. We establish laws that hold citizens accountable for how they treat other people. We take it personally when humans are mistreated, abused, or exploited, and we expect governmental authorities to take just action against such mistreatment. We encourage lifestyles that enhance the quality of life because we know that life is a gift from God and must be safeguarded with wise and godly habits. Despite the inherent value of humanity, there are ample instances when humans defy God, disregard human worth, and act violently against one another.

In every generation, culture, and place, human life is threatened. War endangers people around the world, annihilating many and displacing legions to a life of wandering refugees. Gang violence and retaliation fester in epidemic proportions, poisoning communities and neighborhoods. Abortion threatens the life of the unborn, euthanasia menaces the ailing and the elderly, and unhealthy lifestyles engender health and well-being. Medical malpractice corrupts the very structures meant to guard life—genocide and ethnic cleansing corrupt the world, ravaging entire people groups. Economic oppression, racial discrimination, dictatorial regimes, and personal vendettas all contribute to a massive loss of human life. However precious human life is, humanity constantly seems to disregard human dignity to pursue other aims. We need the Bible’s guidance to wisely navigate such a tenuous earthly existence.

In Genesis 4:1–26, we read the tragic story of the first recorded murder in human history. Born to Adam and Eve, Cain and Abel lived in a world ruined by sin. One day, when they brought offerings to God, Abel brought an acceptable offering, and Cain brought an offering displeasing to God. Enraged and upset, Cain took out his anger on his younger brother. In a premeditated act, Cain killed Abel. When God confronted him about his violent act, Cain feigned ignorance and denied responsibility. God punished Cain for his murderous deed and marked him to curb anyone in a rising tide of violence from killing him. God graciously allowed Cain to multiply descendants and populate society, but not without the sin of murder also passing down through the generations. Even amid a violent murder, God’s grace still shone. He allowed Eve to give birth to another child who would form a line from which God’s redemption and deliverance would come.

Because they rebelled against God in the Garden of Eden, Adam and Eve were expelled from God’s paradise. Human life, meant to flourish in the Garden of Eden, now struggled to survive in a sin-cursed world. The garden provided a place for humans to enjoy a full, untroubled, and blessed life. Now, life outside the garden was filled with pain, heartache, and death. This loss eventually hit close to home. Born into a sinful world, Cain and Abel became entangled in a conflict that would test how much they valued the sanctity of human life. As competition, jealousy, and brotherly rivalry gave way, murder ripped apart the first human family. As we retrace the heated drama between Cain and Abel, we are invited to reflect on our own attitude toward human life. How we outwardly treat other humans ultimately reflects our heart’s inward disposition toward others. Such an attitude will, in the end, also tell us much about our relationship with God. The tragedy of Cain and Abel not only serves as a warning against homicide but also as a catalyst for us to cultivate a heart that upholds the sanctity of every human life. In cultivating such a heart, we are further on our way to the best possible life.

Biblical Interpretation: Hearing the Word

Study the Text: The Bible is God’s inspired word to his people. Christian disciples mature in the faith when they are grounded in God’s word. In this movement, you will study the basic details of the biblical text.

Observation Questions

Read (or listen to) the whole passage of Scripture. Discuss the questions below for each section of the story. Pay attention to the details of the text to recall what the passage is saying. Use the focus verses to guide your conversation.

Storycraft

Retell the story in your own words, recounting the overall flow of the narrative, the main segments of the story, and the major developments that take place.

Narrative Elements

Story Retell

Theological Dialogue: Discussing the Plot

Explore the Text: God’s word is his trustworthy and sufficient revelation to his people. We grow as Christ’s disciples by rooting our lives in God’s unchanging truth. In this movement, you will explore vital teachings of this biblical passage.

Discussion Questions

Summarize the biblical story. As a community, discuss the following questions. Be attentive to the truths taught in this text. Use the commentary on the next pages to uncover core principles this passage teaches about the Christian faith.

Biblical Commentary

Use this commentary to help you understand the meaning of the text. Refer to the infographic on the next page to think through how narratives work.

Passage Introduction

Key Idea

Treasure life as one of God’s greatest gifts.

Passage Overview

People are precious creations of God. Each person that we talk to, pass on the road, or encounter at work is a specimen of God’s handiwork. Humans can amaze us with wonder and, unfortunately, do violence and harm. Humanity is both a feat of wonder and a creature of great need. Cain’s disapproval before God, the murder of Abel, and the burden of punishment all serve as a warning and an instruction to us. Not only did Cain personally bear the consequences of his sinful actions, but his murderous act brought about grave consequences for humanity and society. This narrative warns us against all forms of life-taking and summons us to an earnest and loving care for fellow humanity. To treasure the life of another human is to live on the path of the best possible life. Allow the explanation of this biblical text below to help you grow in your understanding and treatment of fellow humanity.

Passage Outline

Honoring the Life of Every Human

When I behold Your heavens, the work of Your fingers, the moon and the stars, which You have set in place—what is man that You are mindful of him, or the son of man that You care for him?

What a chimera then is man! What a novelty! What a monster, what a chaos, what a contradiction, what a prodigy! Judge of all things, imbecile worm of the earth; depositary of truth, a sink of uncertainty and error; the pride and refuse of the universe!

Introduction

The value of human life is incalculable. Being human is an extraordinary gift from God. People are, in fact, the pinnacle of God’s creative work. Human beings have been created in the image of God (cf. Genesis 1:26). Upon their creation, they were given the distinct privilege of representing God’s rule in all creation (1:26–28), stewarding the earth as its caretakers (2:15–17), and enjoying a relationship with God and one another (2:18–25; 3:8). When sin entered the world, it not only ruined the relationship between humans and God but also impaired our ability to treasure humanity for all its worth. In turn, this inability to rightly cherish human life fractured the relationship between humans at an interpersonal level.

We live in a world where human life is not always considered sacred. Nations wage war against other nations, taking the lives of thousands for political, economic, or territorial gain. Medical technology has placed the lives of the elderly and the young in the hands of a culture that resists the inconvenience of incapacitated seniors or unwanted pregnancies. Human life is devalued as abortion or assisted suicide become viable options, and sadly, are treated as health care options. Cities are often plagued by violence, where homicide rates soar due to gang rivalry, petty feuds, and cowardly acts of retaliation. Bystanders are often caught in the crossfire of such sad and despairing societal self-destruction. Murder is not only all around us; it is also within us. The genesis of life-taking is always in the human heart. As Jesus teaches, we can commit murder without swinging a sword or firing ammunition (cf. Matthew 5:21–26). Anger, insult, condemnation, bitterness, hatred, and the like are internal murders we commit when we long for the destruction of others, plan for their demise, or take joy in their failures. The threat of murder is an ever-present danger in our sinful world as believers continue to battle with fleshly desires.

Genesis 4:1–26 recounts the narrative of the first murder in human history. Exiled from the Garden of Eden, Adam and Eve gave birth to two children, Cain and Abel. When these children brought offerings to the Lord, God accepted Abel’s offering and rejected Cain’s offering. Cain’s anger led him to murder his younger brother. God confronted Cain about this treacherous sin and sentenced him to divine punishment. Bearing the consequences of his guilt, Cain became a fugitive and wanderer on the earth. While God distributed his righteous judgment, he did not abandon his gracious character. God protected Cain and allowed his lineage to multiply. Nevertheless, the heritage of murder was also passed down through Cain’s descendants. We learn that one of his progeny killed a man for attacking him. Despite the heritage of sin represented in Cain’s line, God allowed Adam and Eve to give birth to another son named Seth. Through this son, God would accomplish his purpose of rescuing his people from sin, even the sin of murder and homicide.

Followers of Christ embrace their calling to defend the sanctity of life at every level. In this biblical narrative, we witness some of the causes and consequences of bloodshed played out before our eyes. This story serves as a stark warning against those who would give in to violence or murder. The story also chronicles how we can root out the murderous intentions of our hearts. As we yield ourselves to God’s ways, such a narrative can spark a passion to share God’s vision for the best possible life: treasuring human life.

An Offering to the Lord: Examining Causes of Life-Taking

Biblical Narrative (Genesis 4:1–7)

Due to their rebellion against God, the first humans ruined God’s good world (cf. 3:1–24). The disobedience of Adam and Eve amounted to a defiant insurrection against God. Their sin had corrupted the world. Humans were estranged from God, and perpetual conflict was sown between humans. Even more, a breach in the relationship with God fomented discord between people. Lost along with perfect paradise were divine blessing, human flourishing, and societal harmony. Not only would the world be generally infected with strife and hostility, but conflict would plague one’s closest relationships. There would be contention in the closest of human relationships, even discord and conflict between husband and wife (cf. 3:16). Sadly, tension and disharmony would transmute into animosity and violence. Not long after the fall of paradise, humans would take the lives of other humans. Regrettably, this murderous trend of human sin eventually tore at the intimate bonds of family when a brother took the life of his brother.

In an act of righteous judgment and redemptive grace, Adam and Eve had been evicted from the Garden of Eden. Ousted from paradise, Eve gave birth to a child. The first humans formed the first family: “Adam had relations with his wife Eve, and she conceived and gave birth to Cain” (4:1). Eve credited God for the birth of Cain: “with the help of the Lord I have brought forth a man” (4:1). With the birth of Cain, there was a hope that this new baby would become God’s promised deliverer to crush evil and restore the fallen world (cf. 3:15). While the first human family may well have hoped that Cain would be this God-appointed deliverer, we soon find that Cain became a savage agent of violence rather than a hopeful protector of life.

Sometime later, Eve gave birth to another son, “Cain’s brother Abel” (4:2). Cain was a “tiller of the soil,” and his younger brother was a “keeper of sheep” (4:2). At some point, each of these brothers brought an offering to God. Cain brought “some of the fruit of the soil” (4:3) and Abel brought “the best portions of the firstborn of his flock” (4:4). For some reason—whether it be motivation, quality, or sincerity—God did not equally receive these offerings. God “looked with favor” on Abel’s offering but had “no regard” for Cain’s offering. (4:5). God’s disregard for Cain’s offering stirred Eve’s firstborn son to fury and sorrow. Specifically, “Cain became very angry, and his countenance fell” (4:5; cf. 4:6).

God confronted Cain about his uncontrolled emotions, asking him why he was angry and downcast. Cain’s emotional state revealed his spiritual condition. Although Cain likely felt justified in his anger (as we often do), God intended to let Cain know about his wrongdoing. After asking Cain to explain the reason for his indignation, God reminded Cain about how a relationship with God works: “If you do what is right, will you not be accepted?” (4:7). Clearly, Cain had erred in his offering to God. Divine displeasure about his sacrifice was a consequence of Cain’s disobedience and dishonor of God. Therefore, God explained to Cain that refusal to “do what is right” (4:7) leaves one vulnerable to sin’s destructive power. Each person faces the seductive temptations and powerful attacks of sin. Living in a fallen world, people must be aware that “sin is crouching at your door” (4:7). Sin will take every opportunity to tempt us to do what is displeasing to God, destructive to others, and damning to ourselves. People must confront sin proactively, or it will ruin us disastrously: “it desires you, but you must master it” (4:7). Cain had fallen prey to the dominion of sin. His tragic fall is a warning to us all.

Biblical Principles

Relationship with God and Treatment of People. Dysfunction in our relationship with God is the major cause of violence against others. One’s relationship with God is the fountainhead from which flows our treatment of fellow man. We may not know the exact reason for God’s rejection of Cain’s sacrifice, but we do know that something was wrong with his offering: God had “no regard for Cain and his offering” (4:5). Somehow similar to the rebellion of Adam and Eve, Cain had not been faithful to God. Some point to the fact that Cain only brought “some of the fruit of the soil” (4:3) in contrast to Abel bringing “the best portions of the firstborn of his flock” (4:4). It could be that Abel’s offering was superior because he brought his first and best to God while Cain only brought that which was unspecified and mediocre. Whether due to substance, quality, or motive, Abel had offered an acceptable sacrifice to God while Cain had acted in a way that did not please God.

Regardless of the exact reason behind God’s disapproval, it is clear that Cain did not make an offering to God in an appropriate fashion. God told Cain that he would be accepted if he did what was right (4:7). Even in this post-fall world, this declaration meant that a restored and reconciled relationship with God was possible. Cain did not choose this path. In rebellion against God, Cain had decided to live by his own rules, which caused a breach between him and God. Ironically, we read nothing in the story of Abel making a personal attack against Cain. On the contrary, Cain’s fractured relationship with God resulted in the violent mistreatment of his brother. When we are not at peace with God, the door for violence and harm against others swings wide open. To one estranged from God, even one’s own brother can be considered an enemy. On the contrary, as we enjoy fellowship with God, the supreme Life-Giver, we treasure the sanctity of human life and the dignity of each human being.

The Passions at War Within. Cain’s act of violence sprang from ungodly emotions. In particular, two emotions gripped Cain: anger and sadness (4:6). When we think of acts of violence against human life, many of them originate from these two emotions. Gang violence is perpetrated by anger and rage. Suicide can be the horrific effect of depression, anxiety, or overwhelming sadness. Ethnic genocide is sparked by outrage and prejudice against another tribal group. A young mother might succumb to distress, fear, or sorrow and think that an abortion is the only solution for an unexpected pregnancy. Although emotions are part of what it means to be human, when we allow our ungodly emotions to control us, we open the gateway for harm toward others. Violent acts are often born out of bruised egos and broken hearts. By replacing evil attitudes with a spirit of forgiveness, humility, and joy, we can prize human life as one of God’s greatest gifts rather than assault it as an obstacle to our perceived self-advancement.

Pride, envy, jealousy, and resentment can also ruin one’s heart. Rejected by God and overshadowed by his younger brother, Cain must have felt the urge to protect his own reputation. Defending our name rarely brings the satisfaction for which we inwardly hope. Gripped with covetousness and green with envy, we often use violence as a means to piece together the crumbled remains of a shattered self-esteem or damaged self-image. Violence swells out of the easily offended insecurities of our hearts. The act of violence does not simply dehumanize the victim; it also siphons the humanity out of the villain. Only when we learn to embody humility rather than pride, contentment rather than envy, honor rather than jealousy, and love rather than resentment can we reclaim our humanity by giving of ourselves in the service of others.

Temptation to Sin as a Battle. Fundamentally, overcoming violence is a battle against sin. In this biblical narrative, Cain did not correct his unfaithful ways. God warned Cain that he would be tempted and that sin was seeking to destroy him: “sin is crouching at your door; it desires you, but you must master it” (4:7). Overcome by godless emotions, Cain had the chance to abort his murderous plot. To do this would require Cain to overcome sin’s lurking presence and subtle attacks. God spoke to Cain before he committed murder and gave him a chance to return to a faithful life under God’s direction: “If you do what is right, will you not be accepted” (4:7). Rather than heeding God’s call to repentance, Cain chose to take matters into his own hands by pouring out his anger and sadness in vengeance on his brother. The account of Cain is a story of a human’s failure to overcome the temptation of sin.

When we give sin an open door, violence spreads. Sin is lurking, crouching, and prowling to take advantage of any opportunity to rule over us. Sin flourishes when we live a life according to our own rules and refuse to return to God’s ways. Sin not only has a desire for us but also plots against us. Sin lurks in the darkness of human pride, the fury of vehement anger, the terror of unspoken fear, and the dungeon of bitter distress. Sin stokes misguided emotions to incite godless actions. In this way, sin seeks control over our lives. Violence occurs when we surrender ourselves to sinful ways, paying homage to unwieldy emotions and succumbing to destructive desires. To overcome sin is to master the urges of our flesh, to refuse to submit to sin’s deceit, and to expose the destruction that sin always leaves in its wake. In the overcoming of sin and temptation—a battle usually fought in the inner person—we can begin to celebrate the value of human life all around us.

In the Field: Committing the Act of Life-Taking

Biblical Narrative (Genesis 4:8–10)

Regrettably, Cain acted out of anger and attacked his brother Abel. The displeasure Cain felt because God disapproved of his offering (and Cain’s jealous heart toward his brother) led the elder brother to murder Abel. One day, Cain planned a deadly meeting with his younger sibling. He gave the following invitation: “Let us go out to the field” (4:8). This invitation highlights the intentional, deliberate, and premeditated nature of Cain’s subsequent deed. While the two brothers were in the field (plausibly alone), “Cain rose up against his brother Abel and killed him” (4:8). The enraged and unhappy elder brother expressed his ungodly and corrupt emotions with a hostile and violent assault on his younger brother.

Much like God’s examination of Adam and Eve in the Garden of Eden, God confronted Cain for his brutal treatment of his brother. Whereas God asked Adam and Eve, “Where are you?” (3:9), now God asked Cain, “Where is your brother Abel?” (4:9). Cain attempted to escape God’s probing inquiry by a denial of truth and an evasion of responsibility. First, Cain lied to God about Abel’s whereabouts: “I do not know” (4:9). Then, Cain denied that he carried responsibility for Abel. Cain protested to God, “Am I my brother’s keeper?” (4:9). In this question, Cain attempted to excuse himself from being held accountable for the well-being of his brother.

Similar to the post-fall conversation between God and the first humans, God rebuked Cain for his sin. In Eden, God confronted the woman about her disobedience with a piercing question: “What is this you have done?” (3:13). Speaking to Cain, God asked a similar question, “What have you done?” (4:10). Although God had fully known what had happened between Cain and Abel, God was bringing Cain into an awareness of the seriousness of his sin. God firmly told Cain that Abel’s murder could not be hidden: “the voice of your brother’s blood cries out to Me from the ground” (4:10).

Biblical Principles

Power of Questions. In this narrative, God used questions to confront Cain’s sin: “Why are you angry … and why has your countenance fallen?” (4:6), “If you do what is right, will you not be accepted?” (4:7), “Where is your brother Abel?” (4:9), and “What have you done?” (4:10). God did not ask these questions to gain new information. God already knew the answers to all of these questions. Instead, God used these rhetorical questions to confront Cain’s sin, expose what was in his heart, and bring upon him just punishment for his sin. God wanted Cain to recognize the sinfulness of his anger and displeasure (4:6). He called Cain to confession and repentance (4:7). In asking where Abel was, God confronted Cain’s sin (4:9). Then, God exposed the destructiveness of his murderous actions (4:10). These questions challenge our faith. To avoid the sin of murder and to cultivate love for fellow humanity, we must live with emotional awareness, genuine repentance, personal responsibility, and godly foresight. Such Christian characteristics cannot be gained by our own strength. Just like Eve gave birth to a child “with the help of the Lord” (4:1), so do we come to understand the value of human life only with God’s help.

Responsibility for Fellow Humans. God made humans responsible for caring for one another. We curb violence (personally and societally) as we recover a sense of responsible care and loving concern for fellow humans. In this biblical narrative, Cain forsook his care for his brother and fellow human, Abel. Cain premeditated the murder of Abel. In inviting Abel to a field—a place likely without human eyewitnesses—Cain demonstrated the devious secrecy and deliberate intent of his homicidal act (4:8). When God asked Cain to tell the whereabouts of Abel, Cain denied all responsibility for his brother: “Am I my brother’s keeper?” (4:9). This rhetorical question was an attempt to absolve himself of guilt for any crime and to relieve himself of responsibility for his brother’s wellbeing. Instead, Cain had taken his resentment out on his brother Abel. When he did so, Abel’s blood cried out from the ground (4:10). Even though Cain forsook active responsibility by caring for Abel, he bore personal accountability for how he treated him. What Cain may have intended to happen in secret, however, was completely visible to God. God would not leave any murder—in secret or in public—without just judgment.

When genuine care for the welfare of others withers, it is not too many steps until we act in hostility or violence. Forsaking responsibility for others, we can come to view our closest friends and dearest family as enemies. Such are some of the distorted and twisted effects of surrendering to sin. Murder is an irreversible act. Because every human life is valuable, every act of murder must be taken seriously. God will not allow human life to be taken without recompense and repayment. People may think that they can take human life and get away with it, but God will bring justice for every human life that has been wrongfully taken. As a judge, God will make sure that every deed against other humans will be justly repaid. To be responsible for others is to be held accountable for the wrongs we have done to our fellow man.

Additionally, responsibility for others means treating them with dignity and love. We need not only to curb hatred, animosity, and violence in our hearts, but we also need to cultivate genuine care, compassion, and concern for others. That Cain and Abel were brothers highlights an intimate bond of human relationship that should exemplify a loyal and selfless way to treat others. Brothers defend each other against wrong, care for each other in need, and work for each other’s good. Brothers epitomize fidelity, camaraderie, and love. Rather than seeking one’s own gain, a true brother sacrifices his well-being for his brother’s welfare. Genuine brotherhood depicts what it means to be another’s keeper. Of all people, believers are to lead the charge in being “keepers” of humanity, caring for other humans with sincere and sacrificial care (cf. Romans 15:1; Galatians 6:1–3).

Living East of Eden: Receiving the Consequences of Life-Taking

Biblical Narrative (Genesis 4:10–16)

Cain’s rage had turned to murder, and the murder of his younger brother brought about disastrous consequences. Cain attempted to commit his homicidal deed in secret, but his crime was fully known by God and became a blight to humanity. Cain wanted to remove Abel from the planet: to terminate his life, to abolish his presence, to end any future threat, and to eliminate ongoing competition for personal advancement and progress. Despite Cain killing Abel, God told Cain that his brother’s blood was still sounding out from the ground (4:12). Personifying Abel’s blood—“the voice of your brother’s blood cries out to Me” (4:10)—was a means of dignifying Abel, asserting his enduring value as a person created in the image of God. Cain’s dehumanizing treatment of his brother is in direct contrast to God’s ennobling concern for his human image-bearers. So valuable is the life of each human being that each person’s death is fully known by God, and life-takers will all be held accountable to God.

Answering to God for violence against Abel, Cain became the object of divine punishment. By a word from God, Cain was “cursed and banished from the ground” (4:11). The very ground that “opened its mouth” (4:11) to receive Abel’s blood bore testimony against Cain. The curse upon Cain would have ongoing effects. Cain’s vocational efforts would be stymied. Whenever he did his work to “till the ground,” it would “no longer yield its produce” (4:11). Although Cain murdered Abel to try to secure personal advancement, his murderous act led to vocational infertility and barrenness. While ongoing toil in work was a great burden, Cain himself would personally bear God’s punishment. God condemned him to be “a fugitive and a wanderer on the earth” (4:12).

Cain recognized the unbearable weight of this merited divine sentence. The guilty elder brother exclaimed the intolerable nature of his retribution, “My punishment is greater than I can bear” (4:13). Culpable and convicted, Cain lamented his fate and the severe breach in his relationship with God. The very things Cain attempted to secure by murdering his younger brother—personal well-being and divine approval—were tragically undone. Not only was Cain “driven … from the face of the earth,” but Cain would be hidden “from [God’s] face” (4:14). A fugitive wanderer on the earth, Cain faced a looming threat to his own life. Without the security of home, family, or community, Cain was a vulnerable target to the murderous intentions of opportunistic and violent people. His violent deed could easily come crashing down on his blameworthy head.

Although Cain certainly unraveled his own security by murdering Abel, God assured Cain that he would not be killed without grave consequences. Amazingly, God’s offered his gracious protection to an unworthy offender. God told the wandering fugitive he would make it known that “if anyone slays Cain, then Cain will be avenged sevenfold” (4:15). That is, anyone who murdered Cain would receive seven times the punishment. To ensure this, “the Lord placed a mark on Cain so that no one who found him would kill him” (4:15). After God’s pronouncement, Cain left “the presence of the Lord” and settled in Nod, which was located “east of Eden” (4:16). Exiled, estranged, and punished, Cain bore the weighty consequences of his life-taking sin.

Biblical Principles

Murder Undoing God’s Created Order. While murder ends the life of another human being, it also endangers the life of the murderer. Whether one murders in act (committing homicide) or in heart (hating someone and wishing for their demise), this sin leads to their own undoing. Murder itself cannot actually accomplish the aims for which it sets out. By personifying Abel’s blood, God reinforced the ongoing consequences of ending a person’s life. Murder ruins one’s relationship with God, humanity, and creation. Cain’s murder was based upon a broken relationship with God (4:5–7), and it perpetuated this breach with God (4:14, 16). In committing homicide, Cain violated his brother (4:8) and negatively affected an entire lineage of descendants (4:17–24). The act of murder intensified the curse and reinforced the broken relationship between man and the created world (4:10–13). Murder is a defiant act to reverse God’s design, undo his creation, and foment disorder in his world. An act of taking life, murder is most contrary to God’s creative work of bringing life into the world. This passage describes the bearing of children as happening by “the help of the Lord” (4:1; cf. 4:25). Murder grotesquely stands as a direct antithesis to this work.

Divine Punishment. All sin incites God’s righteous judgment (cf. Romans 5:12; 6:23; James 1:15). Since murder is the ending of a human life, it results in a particular kind of judgment. God judged Cain for his sin, bringing upon him severe consequences for his egregious act of murder. Cain described these consequences as “my punishment” (4:14), a punishment that he further depicted as burdensome and intolerable. Divine punishment involves both God’s reproach of sin and the natural repercussions of defying God’s ways—God’s design for the best possible life as defined in his word, his law, and his commands. As such, Cain reaped what he sowed. After taking the life of his younger brother, Cain was “cursed and banished from the ground” (4:11). His farming work would “no longer yield its produce” (4:12) and he would become a vagrant—“a fugitive and a wanderer on the earth” (4:12; cf. 4:14) who was “driven … from the face of the earth” (4:14). He was estranged from God (4:14), vulnerable to human attacks (4:14), and exiled “east of Eden” (4:16). Certainly, this litany describes an excruciating and tormenting situation: curse, banishment, unproductivity, vagrancy, estrangement, insecurity, and exile.

God will not leave any act of violence unpunished. Cain thought he was able to secretly perform his sin and shrewdly escape from its consequences. We often attempt the same. In reality, divine punishment coming heavily upon a murderer is warranted and fitting. The dignity of humanity demands severe punishment for violent crimes. Since humans are created in the image of God, any violation of this noble image through murder or hatred is a blatant attack against God himself. Although people act in violence, aggression, and animosity in an attempt to secure their very best, their ungodly acts and sentiments reap horrific consequences. There is no relishing in revenge. Retaliation never brings its long-fantasized satisfaction.

Murder estranges us from God and humanity. Although one may think that murder is a show of power and strength, it feeds our insecurities and leaves us more vulnerable than ever. When we violate any human for personal gain and economic advantage, we accentuate an infertile and unproductive life. Cain’s violent act against his brother somehow aggravated the curse that God placed upon his creation. Sin had ruled and ruined Cain. It does so to us as well. When we give in to violent acts, speak violent words, entertain violent thoughts, harbor violent emotions, or nurture violent intentions, we reap the consequences of fruitlessness. Violence inhibits our ability to be fruitful and enjoy our work as God’s blessing. In short, violence against others ends up harming ourselves. Violence also makes us fugitives and wanderers. A fugitive on the run, Cain lived in constant fear and dread. Such is the consequence of life-taking. A murderer is always looking over his shoulder, fearful of retaliation, wondering when revenge or justice will be taken out on him. Violence not only cuts us off from relationships with others but also with God himself. Cain was exiled from the presence of God (4:14, 16) and lived “east of Eden” (4:16). When we give in to our violent intentions, we become runaways without a place to belong and without a people to call home. Rather than establishing their place in the world, murderers become fugitive wanderers and banished exiles. Violent deeds done against others end up doing violence to oneself and the surrounding world.

Hear My Voice: Considering the Societal Effects of Life-Taking

Biblical Narrative (Genesis 4:17–26)

Consequences for murder are societal as well as personal. Even though Cain was punished under a divine curse, God acted toward Cain with grace. This seems like a surprise in the narrative. One might think that there is no escape from a curse such as that placed upon Cain. Although the consequences of Cain’s sin were acute, God showed kindness to this erring human. God provided Cain with protection (4:15) and even allowed him to form a family and establish a city. The narrative records that Cain gave birth to a son named Enoch and “built a city and named it after his son Enoch” (4:17). Again, a sign of God’s grace and mercy, Cain’s descendants multiplied throughout the generations (4:18–22). His descendants were productive in work and fruitful in bearing children. Some became nomads and raised livestock animals (4:20). Others were skillful in music (4:21). Another was competent in metalwork (4:22).

God was gracious to allow society to progress through the lineage of Cain, but this did not mean that the consequences of Cain’s sin did not also pass down through the generations. One of Cain’s descendants was named Lamech. He married two wives, Adah and Zillah (4:19, 23). In poetic form, Lamech told his wives, “I have slain a man for wounding me, a young man for striking me” (4:23). Although we do not know the exact circumstances of this tragic situation, Lamech’s testimony recounts that he murdered someone for attacking him. Acting like his forefather Cain, Lamech responded in violent retaliation against another human being. Knowing he was guilty of a crime, Lamech also wanted to claim divine protection, similar to the coverage that Cain graciously received from God. Lamech asserted, “If Cain is avenged sevenfold, then Lamech seventy-sevenfold” (4:24). The intensity of sin and the need for divine protection grew as the generations of Cain’s descendants inhabited the earth.

The line of Cain was not the only line through which God populated the earth. Eventually, Adam and Eve had another child named Seth (4:25). Having lost Cain as a banished murderer and Abel as a murder victim, God would still make sure that his purposes would be fulfilled. Even when humans took things into their own hands, God was faithful to his promise, making sure that his eternal plan still prevailed. It is through the line of Seth that God’s deliverer—at first Noah and eventually Jesus—would be born into the world (4:26; cf. 5:1–32). The birth of Seth (and his son Enosh) represented a time of both desperation and hope for humanity. Experiencing the deadly and damning effects of sin, it was “at that time men began to call upon the name of the Lord” (4:26).

Biblical Principles

Generational Effects of Murder. By retaliating, exacting vengeance, or taking another’s life, we not only bring such violence upon our heads but also increase the ruin of humanity. Personal sin exacerbates an existing curse that already plagues this fallen world. The shedding of blood trickled throughout the generational fabric of Cain’s family. Lamech’s murder demonstrated the perpetuation of murder throughout subsequent generations (4:23). Whereas Cain killed Abel because of an unacceptable sacrifice, Lamech killed a person because he was attacked. Lamech’s claim that his avenger would be avenged “seventy-sevenfold” (4:24) highlighted an intensification of murder’s negative impact on the world (4:23–24). Violence can continue from generation to generation. More than a few times have grudges and feuds been passed down to successive generations who were uninvolved in the original conflict. Violence also breeds more violence. Avengers who seek to retaliate will themselves become targets of another’s vengeance. In these ways, murder is infectious and contagious. Violence compounds upon itself. One act of violence can lead to untold numbers of violent acts. When people try to answer violence with violence, it ravages the human race. Without divine enablement and saving grace, we are easily overcome by the sins of the past, overwhelmed by the crimes of the present, and afraid of the imagined assaults of the future. Overwhelmed by these unfortunate realities, people often succumb to violence against their fellow man. Only God’s redemptive work can break the cycle of violence and heal the hatred of the human heart.

God’s Grace and Intent to Deliver. Amazingly, this narrative showcases God’s grace as much as it warns against the devastation of violence and murder. Although the first humans grievously erred in disobedience, God granted them children (4:1–2, 26). God did not destroy humanity for the sin in the Garden of Eden. Even though Cain committed a horrific homicide, God protected him and helped humanity (4:15). Putting a mark on Cain was not only a matter of Cain’s safety but also a means of breaking a cycle of murder and violence. Importantly, God also allowed Cain to have descendants. Through his lineage, there was a continuation of human society (4:17–22) and the development of a thriving human culture (4:17, 20–22). God mercifully allowed Eve to give birth to another child, Seth. Seth was not only a child “in place of Abel” (4:25), but he also marked a time when people turned to God for deliverance (4:26). Through Seth’s line, God would send his promised deliverer, Jesus, to rescue humanity from sin, even the atrocious sin of murder.

Conclusion

The collateral damage of living in a sinful world is great. The story of Cain and Abel proves this. Cain’s homicidal act was the outpouring of his lack of submission to God in his offering. After his insufficient offering, rather than submitting himself to God in confession and repentance, Cain submitted to his rage and dejection. Viewing Abel as a personal threat, Cain killed Abel. Although he committed this deed in the field to cover his sin, God was fully aware of his sinful act. Consequently, God punished Cain. The effects of Cain’s sin upended his personal life and affected generations to come. God’s punishment was not the only aftermath of Cain’s sin. God also responded to Cain and humanity with grace and mercy. He allowed Cain to establish a family and a city, and he allowed Adam and Eve to give birth to another son through whom God would accomplish God’s redemptive purposes.

In God’s grace, he spares humanity from a sinful condition in which anger, murder, retaliation, and revenge plague the world. Although we live in a world where blood is shed, God is not blind or ignorant of the violence that takes place in it. God will hold all accountable for how human life has (or has not) been treated. Violence itself—a selfish act born out of jealousy, shame, and cowardice—never reaps what it sows. When one commits the irrevocable act of taking another life, it only leads to a burden too heavy to bear. But there is a better way: a way that cherishes the life of every human being, honors people as created in the image of God, and defends people against violence and harm. The way of blessing is a way filled with forgiveness rather than diseased by retaliation, a lifestyle galvanized with honor rather than rife with jealousy, conduct pure with compassion rather than rotting with bitterness, and a Christian walk characterized by selflessness rather than intoxication with oneself. Accordingly, when we prize life as we should, we catch a glimpse of life free from the curse. Even east of Eden, we can fight to treasure life in all its sanctity and value as we become our brothers’ and our sisters’ keeper.

Session Synopsis

SESSION 7 SYNOPSIS
Faithful Obedience	In this passage, Cain and Abel warn us about the importance of honoring the sanctity of life. After Cain brought a displeasing offering to the Lord, Cain grew angry and upset. He fell to temptation and murdered his younger brother Abel. God confronted this evil, bringing judgment on Cain while also showing his divine grace and protection. Although human civilization developed and thrived, the negative effects of murder also passed through the generations. God continued to remain faithful to his promises, and people called out to God for help. This passage warns about the causes and consequences of murder. It also teaches us about the importance of treating human life with respect, love, and honor. A summary of this story’s principles is outlined below.
Causes of Murder	Dysfunction in human relationships comes from a breach in our relationship with God (4:3–8). Cain’s murder of Abel was the result of a broken relationship with God (4:5–7), and it perpetuated a broken relationship with God (4:14, 16). Overcoming violence and hatred amounts to resisting the temptation to sin (4:7). It is a spiritual battle to resist sin’s attacks. Violence is fueled by inner emotions and insecurities such as anger, jealousy, bitterness, hatred, and fear (4:5–6).
The Great Sin of Murder	God forbids premeditated murder. Violence is often executed in secrecy and with ill intent (4:8). Murder is the opposite of God’s work of creation. God brings life into the world (4:1–2, 17–12, 25) and causes his creation to thrive (4:17, 20–22). Murder takes matters into one’s own hands and ends a life that God made (4:23–24). Murder is the undoing of God’s good creation, and it worsens the curse on the earth (4:11–14).
Sanctity of Life	Humans bear a responsibility to care for one another—to treat others as our brother’s keeper (4:9). All human life is sacred. God wants us to treat other humans with love, respect, dignity, and service.
Divine Punishment	No act of violence against humanity will be forgotten. God will bring all acts of violence and hatred into judgment (4:10). God confronts violence and brings conviction for this sin (4:6–7, 9–10). Violence incites God’s punishment and just judgment (4:11–13). Many negative consequences result from acts of violence: divine displeasure, societal banishment, unproductivity in work, relational estrangement, increased insecurity, and fear of retaliation (4:11–16, 23–24).
Societal Impact of Murder	There are exceedingly negative consequences of murder in society. Murder can spawn cycles of violence (4:15, 23–24) and can foster generational violence (4:23–24).
Grace, Forgiveness, and Salvation	God offers grace to guilty sinners (4:15–16). God continues to work out his plan of salvation despite human sins such as murder (4:1, 25). The birth of Seth formed the lineage for the coming of Jesus, God’s promised deliverer (4:25). God wants people to call out to him for help, forgiveness, and salvation (4:26).

Personal Reflection: Entering the Story

Apply the Text: The word of God is binding and authoritative, the only reliable guide for faith and godliness. True disciples submit themselves to God’s word. In this movement, you will apply God’s word to your lives.

Reflection Questions

Encourage one person to share a testimony about how this story has impacted them so far. Use the reflection questions to examine your life in light of this biblical passage.

Spiritual Practice

Pondering the Worth of Humanity

In the following exercise, you will have the opportunity to put the story of Cain and Abel into practice. The opportunity is meant to aid you in reconnecting with the value and worth of humanity. Take your time to visit the sick or people watch to recalibrate your mind to the wonder that is humanity. Along the way, may God change your heart toward others as a means of drawing you into the best possible life. In the upcoming week, do one of the following exercises. Afterward, reflect on the questions below.

Exercise 1: Go to a public place (mall, train station, city center, etc.) and spend half an hour people-watching. Do not feel pressured to interact with anyone. Pray that God would open your eyes to the sanctity of human life. Spend the time observing what you see.

Exercise 2: Go to a hospital or nursing home to visit someone. Before you go, pray that God would give you a heart that would value the sanctity of human life.

Reflection Questions:

• As you watched or visited people, what did God teach you both about the sanctity and need of humanity?

• What areas of your heart did you notice were hardened to the situation of others? How will you pray about and change these areas, asking God to soften your heart?

• What opportunities became apparent as a means to treasure human life?

Ministry Practice: Rehearsing the Script

Minister the Text: God’s word is living and active. Through God’s word, the Christian community is edified. In this movement, you will utilize the biblical passage to minister to other believers and build them up in their faith.

Application Questions

Look at the infographic below. Use the questions to think about how to minister this text to other believers.

Missional Outreach: Publicizing the Truth

Witness the Text: The Bible is a message of God’s gracious salvation to the world. In word and deed, God’s people proclaim the good news of the gospel. In this movement, you will use this biblical passage to reach out to unbelievers.

Strategy Questions

Reflect on the infographic below. Consider how you can use this passage to witness to the surrounding world. Use the suggested ideas to prime your imagination. Then, put together a plan to share this passage with unbelievers, Afterward, reflect on this mission experience.