Is religion ‘opium’ or empowerment? How Cain and Abel reveal a good God amid a world of suffering (Genesis 4; Romans 3)

Hallel Fellowship

As we delve into the profound depths of Genesis 4, we find ourselves confronted with a tapestry of captivating imagery and profound theological truths. At the heart of this passage lies the intriguing interplay between the offerings of Cain and Abel, a narrative that serves as a gateway into the timeless struggle between good and evil.

The key to unlocking this passage lies in the Hebrew verb “yashar,” which means “to gaze upon” or “to look.” When we read that “the Lord gazed upon Abel and his offering, but on Cain and his offering He did not gaze,” we are invited to ponder the significance of this divine gaze. It is as if the Lord is peering into the very depths of the human heart, discerning the intentions and motivations that lie beneath the surface.

This concept of the divine gaze is further amplified by the mention of the “Panim” or “face” of the LORD, a phrase that evokes the idea of a direct, personal encounter with the Almighty. As we trace this thread back to the previous chapter, we are reminded of the Lord “walking in the garden” and the first couple’s awareness of His presence. This sets the stage for the expectation that Cain was the “seed of the woman” who would bring about a restoration of that intimate relationship, a hope that was tragically shattered by the tragic events that unfold in Genesis 4.

The birth of Cain, with the mother’s declaration “I have gotten a man child with the help of the Lord,” further heightens the anticipation of this messianic figure. Yet, as the narrative unfolds, we witness the firstborn of the first couple not as the promised deliverer, but as the one who rises up and murders his own brother. This stark contrast serves as a poignant reminder that the path to redemption is often paved with brokenness and suffering.

Hidden motives: What Cain and Abel’s offerings reveal about true worship

The offerings of Cain and Abel become a powerful metaphor for the state of the human heart. While the focus may often be on the physical gifts presented, the true essence of the matter lies in the posture of the giver. As the prophet Jeremiah reminds us, “The Lord does not desire burnt offerings, but a contrite heart” (Jer 7:22-23). This principle is echoed throughout Scripture, from the Psalmist’s declaration, “You do not delight in sacrifice, or I would bring it; you do not take pleasure in burnt offerings” (Ps 51:16), to the prophet Isaiah’s scathing rebuke, “I hate your feasts” (Isa 1:14).

The first step in approaching heaven is to bring our brokenness and to rend our hearts in repentance. We should be in anguish about our separation from God.

The fear of the word is the beginning of wisdom and a significant part of that wisdom is that acknowledging that God can see us wherever we are. Heaven is never clueless about what we are doing or our motives behind what we are doing. Understanding that God will bring correction on us whenever we do wrong will prevent us from committing evil.

The difference between Cain’s and Abel’s offerings might stem from their attitudes and intentions. Abel offered his lamb willingly, while Cain’s offering of produce may have been given out of obligation. Cain might have believed that his produce, which required hard labor after the fall, was more valuable, possibly feeling competitive toward Abel. In contrast, Abel focused on what would truly please God, possibly seeking divine guidance, while Cain relied on his own judgment. Additionally, an animal sacrifice demands more planning and commitment than a produce offering, as it requires selecting, slaughtering, and preparing the animal in advance.

Appearance of design: Darwin’s struggle with doubt in the divine

The problem of evil, a perplexing and age-old question, finds its roots in these early chapters of Genesis. How can a good and loving God allow such suffering and destruction to exist in His creation? This is the very question that troubled the great Victorian poet, Alfred Lord Tennyson, who in his poem “In Memoriam, A.H.H.” lamented the “Nature, red in tooth and claw” that seemed to contradict the notion of a benevolent Creator.

Alfred Lord Tennyson was a contemporary of Charles Darwin. Darwin, who was raised in a nominally Christian environment, wrote in an 1856 letter to a friend a few years before publication of his book On the Origin of Species how he wrestled with the “brutal inefficiency of natural selection”:

What a book a devil’s chaplain might write on the clumsy, wasteful, blundering, low and horribly cruel works of nature!

Cited by Jerry Coyne, “Gould and God,” Nature, 2003.

Darwin had no idea of the intricate details of the characteristics of the eye and the ear. Darwin’s generation did not have access to modern photography, or modern microscopes. He ignored his common sense that was telling him that he was observing intelligent design, but using his “reason” to tell him that the obvious design was not actually design.

Yet, as we delve deeper into the Scriptures, we find that the problem of evil is not a mere philosophical conundrum, but a reality that has been woven into the very fabric of human existence since the fall of Adam and Eve. The “law of sin and death” (Rom 8:2) that was introduced in Genesis 3 has cast a long shadow over the world, leading to the violence and decay that we witness throughout history.

A biblical response to Marxist ideas on suffering and social struggle

Some atheist philosophers claim that religion in general and that based upon the Bible distracts people from suffering and convinces them not to fight against forces deemed oppressive.

Religion is the sigh of the oppressed creature, the heart of a heartless world, just as it is the spirit of a spiritless situation. It is the opium of the people.

Karl Marx, “Critique of Hegel’s Philosophy of Right,” 1843

One of the key principles of Hegelian socialism — and by extension, Marxism, communism, and later developments like Leninism and Maoism — is the idea that oppressive forces within society prevent people from recognizing their own oppression. These forces are constantly working to keep individuals suppressed. So, where does belief in God fit in? All these “isms” of our time insist that we are being held back and oppressed.

James 1 is the antidote to the lies of Hegelian socialism, communism and Marxism, because, rather than “consider it pure joy when you face trials of many kinds…” Marxism says, to consider it evil when you face trials of many kinds. No you should recognize this is an evil and battle and fight and rage against it in all of its possible forms, even if it destroys you, because in the process, you know you, you might go down in your generation, but the next generation will will move up because of the struggle.

However, the Scriptures do not leave us in despair. Rather, they offer a glimmer of hope, a promise that the suffering and brokenness of this world are not the final word. As the apostle Paul reminds us, “the sufferings of this present time are not worth comparing with the glory that is to be revealed to us” (Rom 8:18). This eternal perspective, rooted in the hope of the Messiah and the restoration of all things, is a powerful antidote to the temptation to succumb to the darkness.

In the face of such profound challenges, the believer is called to a posture of wisdom and discernment. As the book of James exhorts, “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him” (Jas 1:5). This wisdom is not merely an intellectual pursuit, but a deep-seated trust in the sovereign plan of the Almighty, even when the path ahead seems shrouded in darkness.

Zion’s struggle: The delicate balance of violence and nonviolence

On a personal level, we are called to turn the other cheek, but a society cannot do that. There is a delicate balance between personal pacifism and corporate vigilance in addressing oppression.The government has a duty to take care and defend the widow, the orphan and the weak. Peaceful people must use violence against the violent so as to restore peace, which is a sad truth. Those who end up being called up to be a peace officer to use violence to stop the violence, have to be careful to rein it in so they do not become the violent themselves, that they do not become just like the people they are opposing.

“Turning the cheek” on a corporate level is what led Jews to suffer through many pogroms, and to be ethnically cleansed from many countries and imprisoned in ghettos. Many Jews just thought that this ill treatment was just their lot. Most of them didn’t flee, they didn’t do anything.

In the early years of the Jewish battles against the Seleucids, the same attitude prevailed to the point that when the Greeks outlawed Torah observance, they decided to start fighting back but they would not fight on the Sabbath and once the Greek enemy discovered this pattern, they would wait until Shabbat to attack the rebellious Jews, because they would know well they would not do anything on Shabbat.

Fortunately, the Maccabees learned from those mistakes, defended themselves and were eventually able to push back, and defeat a significantly larger army than their own. God gave favor to that, because they pushed them back and rededicated the temple. That’s why we celebrate at Hanukkah each year, that the Macabees were able to push back and defeat the Greeks who were literally hell-bent on pressuring the Jews to give up their distinct culture, heritage and worship.

Society must stand up for the oppressed, the or orphan, the widow, those that are most vulnerable.

Is Zionism a secular political movement rooted in cultural ties to a land, or is it a religious movement with the hand of God actively involved? In truth, it is both. The earliest Zionists were largely socialists who declared, “We willed it, and it happened.” In 1947-1948, the world witnessed Israel being formed as a nation in a single day, despite the fact that many of the movement’s leaders were atheists and communists.

The establishment of Israel was significantly supported by the kibbutz system — communal settlements that exemplify communism on a small scale. Although many of those raised in this environment may not have recognized it, the founding of Israel can be seen as fulfilling God’s intention for the Jewish people to return to this land, perhaps even more than their own desire to be there. Many Jews felt a cultural bond to the land, yet others discerned a divine purpose unfolding. Surviving attacks from multiple hostile armies on all fronts, Israel’s endurance as a nation speaks to the presence of a guiding hand beyond mere human effort.

Seeing beyond the horizon: Embracing God’s perspective on suffering and society

There is great power that we can wield without violence when we vote for a change in leadership. There’s even greater power as we repent, pray and fast, asking God for wise leaders.

The role of the “watchmen on the wall” becomes crucial in this context, as they navigate the treacherous currents of media and propaganda. In a world where the “principalities of the air” (Eph 2:2) seeks to sow seeds of division and deception, the believer must be vigilant, discerning truth from falsehood and standing firm in the wisdom that comes from above.

Yet, this vigilance must be tempered with a spirit of compassion and understanding. The ability to engage in meaningful dialogue with those who hold differing views is essential. It is only through such open and honest exchange that we can begin to disarm the ideologies that seek to tear us apart and plant the seeds of truth that can bring about true transformation.

As believers, we are called to plant seeds of truth and challenge false ideologies through meaningful conversations. It’s essential that we remain open-minded, engaging in respectful discussions with those who hold different perspectives.

Secular society often claims that religion is merely a tool used by the powerful to lull people into ignoring the hardships and suffering around them. However, true religion does not turn a blind eye to the pain of others.

In this regard, the example of Avraham and Yosef stands as a powerful testament to the ways in which God can use even the most unlikely of individuals to accomplish His purposes. Though they may not have fully understood the role they were called to play, their willingness to trust in the Lord’s leading and to persevere through the trials and tribulations that came their way serves as an inspiration to all who seek to walk the path of faith.

Ultimately, the message that emerges from this study is one of hope and eternal perspective. As the apostle Paul reminds us, “the things that are seen are transient, but the things that are unseen are eternal” (2 Cor 4:18). In the face of the suffering and brokenness that permeates our world, we are called to lift our gaze beyond the temporal and to fix our eyes on the promise of the coming Kingdom, where the Suffering Servant will crush the head of the serpent (Gen 3:15) and wipe away every tear from our eyes (Rev 21:4).

This is not to say that the path ahead will be easy. As the Jacobites of Scotland and countless other persecuted groups have learned, the road to redemption is often paved with sacrifice and suffering. Yet, even in the midst of such trials, we are called to consider it “pure joy” (Jas 1:2), knowing that the Lord is using these experiences to refine our character and deepen our trust in Him.

In the end, the true power of this study lies in its ability to inspire us to look beyond the immediate and to embrace the eternal perspective that is so central to the biblical worldview. Whether we are facing the challenges of a broken world, navigating the treacherous waters of media and propaganda, or simply seeking to live out our faith in the midst of daily trials, the lessons we glean from these ancient texts can serve as a guiding light, illuminating the path forward and empowering us to stand firm in the face of adversity.

So let us take up the mantle of the watchmen, standing vigilant and discerning, yet also compassionate and understanding. Let us embrace the wisdom that comes from above, trusting in the sovereign plan of the Almighty and fixing our eyes on the promise of the coming Kingdom. And let us never forget that, even in the darkest of times, the light of the Suffering Servant continues to shine, offering hope and redemption to all who would dare to gaze upon His face.

Summary: Tammy