“the blood of righteous Abel”

Matthew 23:35

Let’s lean in and revisit the tragic story of the first murder

big picture/vision

Abel; the first murdered man. An open and closed tragic case. Let us be honest; what comes to mind when we hear his name? More “boy” than “man”? Not quite “big” enough to defend himself? If he had lived a little longer, perhaps we could have learned a bit more from his life. The lesson from Abel is short and simple, right? Give God the first and best (Genesis 4:4). Such an answer would serve you well in Sunday School.

Several thousand years later, Abel’s brief existence is singled out by both Jesus and the writer of Hebrews. In Matthew 23, Jesus, speaking with the authority of one who understands and fully knows the heart of God (Matthew 11:27) overlays new meaning to the account of Abel and his brother Cain. Jesus identifies Abel as “righteous” and numbers him among those who truly sought God. The religious elite is set in harsh contrast–being associated with Cain. God in the flesh has spoken; Abel takes his place as a hero of our faith. His life applauded as a mirror to Christ’s and truth proclaimed.

Why we do created man studies:

Men learn how to interact with their male identity; both as role and character traits primarily through other men just as women learn womanhood through other women. I’d make the case that all men in the Bible can be analyzed for the sake of learning and growing, fathering, and mentoring through a variety of different lenses or formats. For this series of articles, our lens will be one of looking at: (1) Roles (2) Attributes, (3) Divine Character Revealed, and (4) Environment when it comes to these men of the Bible. It also can be described at the acronym RADE.

Study and reflection questions are scattered throughout to invoke deeper contemplations. Feel free to use this material as a Bible study, small group discussion starters, youth group resources, men’s group resources, etc.

Read: Genesis 4:1-11, Matthew 23:34-36, Hebrews 11:1-4

While the passages in the NASB are required reading in order to understand this character study, I would also recommend reading The Voice translation passages as well for a more robust scripture consumption experience.

now, let’s dig deep.

personal reflection and questions to prime the mind:

What about the account sticks out to you? What do you find yourself going back to when you think about what we read?
Where, in connection to your own life, can you connect with Abel or perhaps his brother; Cain, or maybe even their parents Adam and Eve?
What types of Roles, Attributes, Divine expression, and Environmental influences are present when we look at the account of Abel? What did you observe?

pre-thought disciplines

Take 10 deep breaths focusing on how you feel as the new air enters your body and the old air leaves
If you are in a Bible study/Community group setting, open your eyes and make eye contact with everyone in the group
If your group becomes distracted, refocus with the breaths and/or another activity.
Open with a prayer asking the Holy Spirit to offer wisdom, counsel, comfort, and enlightenment as the group reflects on God’s glory, power, and character.

here we go…

Here are some observations about Abel, his brother Cain, God–and by extension us–as. All humans were created in the image of God and therefore share in his original design and likeness. More study and reflection questions are scattered throughout to invoke deeper contemplations and conversations. Feel free to use this material as a Bible study, small group discussion starters, youth group resources, men’s group resources, etc.
Note: Aforementioned RADE facets that apply to all men/mankind (such as being fruitful), unless directly stated in our source material, will not be restated and are assumed.

Roles Intended for Abel and Cain (“role” here is defined as the responsibilities, behaviors, and expectations connected to someone in a particular situation. In this case: male identity)

Shepherd

(“And Abel was a keeper of flocks” G 4:2)

Abel’s role as a livestock farmer can help us re-create a more accurate mental picture of who this man was for the sake of understanding his life and ourselves. Unlike how I personally imagined him, it is likely Abel was physically fit. His daily activities would have likely required running around after his flock, chasing off predators, and rescuing endangered wanderers. In addition to his normal responsibilities as a shepherd, it is likely he was asked to help his parents as they began forging a life outside of the Garden of Eden–building, growing, taming.

Both Abel and Cain saw reflections of the divine in their working roles. God the Father spoke and brought forth his imagined plant and animal creation. Abel and Cain stewarded this very creation daily. Both brothers lived in roles that required constant attention and nurturing; Abel caring for sheep and Cain with caring for plants. Together, they lived out and took up the dominion God first gave to Adam and Eve to work and keep. If we take a step back, both Abel and Cain’s roles can also serve to ask us a basic question: are we working God’s ground and caring for his animals? Abel and Cain’s lives were simple; they had work to do to keep themselves and their parents (and any other sibling not mentioned) alive. They did not get caught up in complicated sub-roles. They lived in roles their lives required of them to live.

How does reflecting on Abel’s role as a shepherd affect the way you see him as a man?
In what ways, if any, does your occupation (professional work role) point you back to God’s nature and original design for work? Should your role in the working world posture you towards the divine original plan? Why or why not?
Is there a role your environment, your divine placement, your situation, has asked you to step into? Much like Abel and Cain’s lives demanded roles of them.

Priest

(Abel, on his part also brought of the firstlings of his flock and of their fat portions. And the Lord had regard for Abel and for his offering” G 4:4)

Wording in G 4:3 (“So it came about in the course of time…”), along with several commentaries, suggest a time of year had come when offerings were regularly given. Family tradition, harvest rituals, thanksgiving celebrations etc. Bottom line; it is likely the two were presenting offerings as part of some occasion, not randomly. PARAGRAPH While in future generations being a “priest” would be closely connected with piety, wealth, and influence, Abel, as one who presented an offering before God, still held the role of a priest. Albeit, without any fanfare. What motivated the act of an offering in the first place though? It isn’t until Moses and the official establishment of Israel as a nation that God himself called for offerings and sacrifices corporately. “Offering” used in this passage has Hebrew roots most closely associated and used throughout the Bible with humans offering a gift back to God in appreciation or thanksgiving. It is important to note “offering” does not seem to be interchangeable with “sacrifice” which would be motivated by a desire to have sinful behavior reconciled (though this second definition is possible and should not be ruled out, context lends itself to giving back to God in thanksgiving). Since there is no recorded command from God up to this point to give an“offering” as something required or a “sacrifice” for sinful atonement, we are left to assume either God spoke/moved and it was not explicitly recorded, or the first family was moved to offer thanksgiving to their heavenly Father purely out of their own hearts. Being a priest seemed less of a formal “call,” and more of a posture.

Why/how would you consider the role of “priest” being applied to your own life? Consider scriptures like 1 Peter 2:9 when answering. What are some of the implications that perhaps you haven’t considered?
What could be the value in seeing yourself as carrying a “priest” like role? What could be a detractor?
What kinds of spiritual disciplines and/or rituals do you partake in? Why or why not? Is there space for rituals in modern-day Christianity? Why or why not?

Prophet/Wise Man/Teacher

(“I am sending you prophets and wise men and scribes” M 23:34, “So Cain became very angry and his countenance fell.” G 4:5)

Abel is named by Jesus as acting in the role of prophet/wise man/teacher. Christ does not go into detail on why specifically, yet his life is directly used as an opportunity to convict and teach Cain of Cain’s sin. As Abel is faithful, Cain is shown to be unfaithful. Cain in turn becomes angry and is visibly distressed. God uses Abel as the tool to bring Cain to a crossroads in his relationship with the Jehovah Mekoddishkem (“The Lord Who Sanctifies You”). Is this not what every prophet and teacher throughout the Bible inevitably does? Do they not often leave their audience feeling the sharp and uncomfortable pressure of conviction? None of Abel’s words are recorded. He is a silent teacher and prophet, but his life is loud–to the extent that Cain is brought face to face with his failure and must act to escape from his sense of falling short.

If you grew up in the Christian church and its subculture, it is likely you have heard something along the lines of “share the gospel, and if necessary, use words” -a quote apparently from Francis of Assisi (As a side note, The Gospel Coalition has an article citing this as a misattributed quote—You can read about it here. The quote is good and true in some sense. After all, Abel’s life was just that–a wordless testimony. And yet how many of us Christians use this quote, or maybe even Abel, as an excuse to do nothing at all? Pretending or claiming we are living in silent testimony. Abel’s life could not be ignored by his sinning brother. Is your life being ignored by your wordless sharing of the Gospel? Why or why not?
When you look at your Spirit infused gifts, what has God placed on your heart? Is being a 21st-century prophet/wise man/teacher part of that? What responsibilities would that role include today?

Attributes of Abel(“attribute” here is defined as a quality or feature regarded as a characteristic or an inherent part of someone or something)

Faithful

(“And the Lord had regard for Abel and for his offering; but for Cain and for his offering He had no regard.” G 4:4, “By faith Abel offered to God a better sacrifice than Cain…” H 11:4)

Abel’s faithfulness is arguably why he is remembered at all beyond being the first homicide victim. It is Abel’s faith that set him at such a harsh contrast when compared to his brother Cain. Faith, defined by the writer of Hebrews in the beginning of Chapter 11, is “the assurance of things hoped for, the conviction of things not seen.” Put another way, faith is a belief in action. So how was Abel faithful and Cain not?(PARAGRAPH) To understand the context of this question, we revisit the subject of what an offering is by nature, and why it would require faith. 1) “Offering” could have meant sacrifice for sin(s) committed. It is certainly possible Abel and Cain were taught by God and/or their parents that failure to obey and/or trust God demanded a life. Hundreds of years later, God would declare atonement for sin only came via blood (“…for it is the blood by reason of the life that makes atonement.” Leviticus 17:11). If this was the type of “offering” being put forth by the brothers, Abel exercised faith that the ritual of spilling blood would cover his sins before the Holy Father. Abel offered a costly offering from his firstborn lambs further weighing his sacrifice as significant. Cain on the other hand offered fruits of the field, not an innocent life in exchange for his own; showing his offering as lacking in the blood element.

2) “Offering” could have meant a thanksgiving ritual of worship and giving thanks to God for what he had provided as we discussed above in the Roles section. For thousands of years, the people of Israel would bring thanksgiving offerings in various forms in appreciation to God for his provision and steadfastness. If this was the type of offering being given, the faith element is more nuanced and heart-focused. Abel’s faith would have been two-pronged. First, he would have had faith in attributing to God what had already been provided: his flock. Abel does not praise his own strength or abilities, but in faith turns gratitude toward the giver of all things. In the second prong, Abel turns faith toward God for continued provision by offering “fat” and “firstborn” portions of his flock as proof. In this act, Abel’s next generation of livestock, and therefore Abel’s livelihood, was put at risk. Abel, unlike Cain, unlike Eve, unlike Adam, had faith God was good and would provide no matter what. Abel acted in the faith God was who he claimed to be: good and trustworthy.

Here’s the driving force and fundamental truth behind each interpretation; Abel had faith God was enough–his actions proved this belief. God’s words to Cain as he turned his face away from God, his anger building, echo throughout our own human experience. We face the same choice: trust God as the sovereign King on Heaven’s throne or ourselves? “If you do well, will not your countenance be lifted up? And if you do not do well, sin is crouching at the door; and its desire is for you, but you must master it.”(G 4:7). Yet in this rebuke, there lies great hope for all: when faith fails, God draws close and speaks. He did for Cain and Cain’s parents in the garden. He will for you.

When your faith fails, how do you respond? What does that look like practically?
When was the last time your faith in who God is faltered or failed? How did that impact you?
What is your offering/sacrifice? What must be laid down on the altar before the great Jehovah-Jireh (“God who provides”)? Is it a thing, a behavior, a relationship, a job, a mindset?

rabbit trail on: faith

Acceptance of God’s way as right, or rejection of his way as wrong are both decisions made through faith. One exercises the faith that God is who he claims to be. The other exercises faith he is not. Again, our working definition of faith is: “the assurance of things hoped for, the conviction of things not seen.” or “a belief in action.” If we take a step back out of the spiritual realm as we dig deeper into our interaction with faith, we see it is not an alien idea. We, as a society, exercise faith every day.

When born into a society of people, one is taught to accept and embrace the society’s laws for living, or, as one grows and learns, reject them. Simply by being within the environment and society the laws have created, we actively either accept or reject the society’s laws as “right” or “wrong.” If we, based on our experience, decide the society and its laws are “wrong,” we are still subject to the consequences of breaking that society’s laws regardless of the conviction we have come to. We can totally and completely reject the governing body and its ideals and its authority, and yet if we begin breaking laws within the authority of that governing body, sooner or later, we will be subject to punishment under that body’s laws. Personal moral judgment is irrelevant.

All of this is carried out within the space of faith. Such faith is shaded a different color than faith discussed in the Bible, but the concept is the same. We must exercise faith that the laws are in place for a reason, faith that consequences will surely follow, faith that the authority still reigns, faith that others are also following the laws, faith that even when we don’t agree with a law, we can trust the governing authority that put it in place. If we replace “governing body/authority” in the above scenario with “governing God of the Bible” the parallels come into focus. Society moves based on belief that things will happen, authority is in place, and others are also acting in faith. Granted, no blind faith is expected. A society has witnessed laws being enforced and the presence of the authority which bolsters the faith of the society. God expects no less. The Bible is full of God showing his power, and/or reminding the people of his power and character to bolster their faith in him. Faith is not just a Bible buzzword. We use faith every day.

Divine Expression (“divine expression” defined here as: God’s attributes on display through his actions, speech, interactions)

NOTE: all of perfect humanity (male and female) are ultimately a reflection of the Divine. Below are added observations in addition to those expressed in pre-fall humanity to help better understand the God we serve.

Teacher

“And the Lord had regard for Abel and for his offering; but for Cain and for his offering He had no regard.” G 4:4&5, “Then the Lord said to Cain, “Why are you angry? And why has your countenance fallen? If you do well, will not your countenance be lifted up? And if you do not do well, sin is crouching at the door; and its desire is for you, but you must master it.” G 4:6&7”)

It can be easy to miss God’s heart of teaching his creation. We first saw this in the study of Adam; God often uses a process to teach and shape his children on the road to a perfect and whole life in him. Here God communicates to Abel and Cain, through unknown means, one offering is acceptable and one is not. He does not leave them in silence as a haughty king on a far away throne might—he interacts with them in their offering. As Cain’s faithlessness is made known, God again draws near to teach Cain what his steps forward are.

When and where in your own life has it felt like God is teaching you? Has there been a sense? A conviction? A voice? A friend? A mentor?
How does God as a teacher make you feel? Where might this feeling have come from? How was it formed? Where are its roots? What can it tell you about yourself?

Faithfulness to the point of death

(“And it came about when they were in the field, that Cain rose up against Abel his brother and killed him” G 4:8)

A powerful type of Christ is displayed in Abel’s life and death which further serves to point us as readers back to the ultimate life and death in Christ. Walking as Christ walked, living as he lived, dying as he died, is the Christian life after salvation (“Therefore be imitators of God, as beloved children. And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.” Ephesians 5:1&2). Both Abel and Christ were faithful to bow before the authority of the Father God as supreme, not because of what it could provide them on temporary Earth, but because the Father’s self-declared nature as perfect, powerful, and good demands it. For both Adam and Christ, faithfulness resulted in death. Christ rose after payment for sin’s price was complete. Abel was reunited with his heavenly Father in the instant after Cain bowed to sin, anger, and envy in killing his brother in cold blood.

When we think about faithfulness to God in our present time, do we contemplate the physical death that could ensue? Why is it hard to fully relate to Abel and his faithfulness?
Christ’s divine nature of faithfulness to death is both encouraging and convicting. How?

Pursuer of the sinner

(“Then the Lord said to Cain, ‘Why are you angry? And why has your countenance fallen? If you do well, will not your countenance be lifted up? And if you do not do well, sin is crouching at the door; and its desire is for you, but you must master it.’” G 4:6&7, “Then the Lord said to Cain, ‘Where is Abel your brother?’” G 4:9)

Perhaps the most awe-inspiring expression of God in this Biblical account is God’s commitment to pursuing his fallen creation. As we continue throughout the Bible, analyzing when and where the Divine mingles with the human, we will see a pattern of human failure and faithlessness, met by forgiveness and faithfulness offered by the Father God. This pattern stretches from Adam through Christ.

According to the writer of Hebrews, Cain failed in faith, yet God was there to offer the path back to joy and righteousness. Cain, just as with Eve and Adam, is presented with a choice to confess and repent, or turn further inward. Shockingly, God offers the same choice again after Cain murders Abel. Paramount attention must be given to how God does NOT respond. There is no shaming, no instant damning condemnation, no smug silence, no glee in agony, no instantaneous smiting. Humanity has just committed its first heinous murder, and God the judge responds in extending an opportunity for healing and redemption in pure, unwarranted grace.

How does this explicit description of God’s merciful character fly in the face of popular stereotypes? Who in your life believes them(stereotypes)?
In your own “moments after”—after porn, masturbation, pride-fueled outbursts, anger, gossip, judgment of another—what’s the posture towards God? How and when was the postured formed? By who?
What could be a spiritual discipline to remind us of God’s character? Why is remembering it important (or not important)?

Environmental Influences (“environmental influences” defined here as: ways an environment plays into the decisions made and postures towards others–including God)

Name and Birth Order

(“Again, she gave birth to his brother Abel” G 4:2)

Abel’s name hints at perhaps a less than traditionally masculine expression. Abel, meaning “vapor, vanity” perhaps allows for a small view into Eve’s mind as she holds her second son close to a chest still rising and falling in residual birth pains. His name points to Adam and Eve viewing him as born from abundance. The two had conceived a bloodline, a man to initiate and carry on the next generation of attempting to adhere to God’s perfect intention; Cain. Then came Abel. His parents surely saw the boy in a different light, not necessarily one as less, but one was the firstborn. Not the “manchild” they were in awe of as the first human born of a woman. Abel was practice made perfect, a child they wanted, yet not the firstborn pride. As none of us can live apart from the name given to us, so Abel was connected to his name.

How does one’s name influence their life? Does it at all? How has your own name influenced how you and others see you as a person?

Inhabitants in a new world

Let this heavy reality settle in; Cain and Abel were raised with their family and no one else. Unlike Adam and Eve who experienced their first breaths in a perfect utopia, Cain and Abel were birthed into a world newly infected with the disease of sin. They lived off the land completely alone except for their own blood relations.

How could such an environment shape ways of thinking? Consider how being alone or just with your family has/does influence you.

Conclusion.

While he only lived on the earth for a short time and spoke no recorded words, Abel’s blood and whole-hearted faithfulness to God cry out to us now from the pages of Scripture. This in itself is a testament: when life closes for one reason or another, how will the world and God speak of it? We can’t forget it was Jesus himself who brought the world’s attention back to Abel’s place in history and lauded him as one who proclaimed truth.

We now see Abel not as a weakly boy child prancing through a field of sheep waiting to get knocked off by his brother. No—we see him strong and faithful, coming to God with an open heart, and vulnerable to whatever God had planned. We see him bowing before an altar where his beloved livelihood lay bleeding out—bowed before the throne that his faith assured him was present and all-powerful. In rejection of full faith and this throne, his brother Cain killed him in cold blood; leaving Abel’s flock for another, or shepherdless. Thousands of years later, another would take up this flock and lay himself on the altar to spare the lambs and testify to the throne of glory and justice. Where Abel lay dying, never to walk the earth again, this other shepherd would rise. His blood too would speak a message to the father, but this time of justice being perfected.