The man had intercourse with his wife Eve, and she conceived and gave birth to Cain, saying, “I have produced a male child with the help of the Lord.” 2 Next she gave birth to his brother Abel. Abel became a herder of flocks, and Cain a tiller of the ground. 3 In the course of time Cain brought an offering to the Lord from the fruit of the ground, 4 while Abel, for his part, brought the fatty portion of the firstlings of his flock. The Lord looked with favor on Abel and his offering, 5 but on Cain and his offering he did not look with favor. So Cain was very angry and dejected. 6 Then the Lord said to Cain: Why are you angry? Why are you dejected? 7 If you act rightly, you will be accepted; but if not, sin lies in wait at the door: its urge is for you, yet you can rule over it. 8 Cain said to his brother Abel, “Let us go out in the field.” When they were in the field, Cain attacked his brother Abel and killed him. 9 Then the Lord asked Cain, Where is your brother Abel? He answered, “I do not know. Am I my brother’s keeper?” 10 God then said: What have you done? Your brother’s blood cries out to me from the ground! 11 Now you are banned from the ground that opened its mouth to receive your brother’s blood from your hand. 12 If you till the ground, it shall no longer give you its produce. You shall become a constant wanderer on the earth. 13 Cain said to the Lord: “My punishment is too great to bear. 14 Look, you have now banished me from the ground. I must avoid you and be a constant wanderer on the earth. Anyone may kill me at sight.” 15 Not so! the Lord said to him. If anyone kills Cain, Cain shall be avenged seven times. So the Lord put a mark on Cain, so that no one would kill him at sight. 16Cain then left the Lord’s presence and settled in the land of Nod, east of Eden.
Adam and Eve began life outside of Eden and started to fulfill God’s command to “be fruitful and multiply” (Gen 1:28). When Cain was born, Eve acknowledged that life is a gift from God even after the fall. Abel, their second son, became a shepherd and Cain became a farmer. In ancient societies, there often arose tension between farmers and shepherds because they competed for use of the land. This dynamic is subtly reflected in biblical narratives, such as the story of Cain and Abel. Symbolically, Abel’s role as a shepherd can be viewed as prefiguring the image of Christ as the Good Shepherd (John 10:11), while Cain’s tilling of the cursed ground (Gen 3:17) could be linked to the toil and struggle of fallen humanity.
The offerings by Cain and Abel represent two different kinds of worship, yet God’s favor rests on Abel’s sacrifice, which consisted of the "firstlings" and "fatty portion"—the best of what he had. Abel’s offering was made in faith and with a pure heart, as later clarified in Hebrews 11:4. Cain’s offering, by contrast, is not described with similar superlatives, possibly indicating a deficiency in attitude or intent. Cain’s anger and dejection reveal the sin of envy, which becomes the root of his subsequent actions.
God warns Cain about his attitude and calls him to repent “If you act rightly.” Sin is personified as a predatory force, crouching at the door, ready to pounce, “sin lies in wait at the door” (cf. 1 Peter 5:8). God assures Cain that he has the capacity to master sin. This reflects the ongoing spiritual battle humankind has against sin (cf. Rom. 7:14-24)
The first murder recorded in Scripture is Cain’s premeditated murder of his brother. Sin is often committed in secrecy and Cain took Abel out in the field away from everyone. God’s question to Cain is similar to His inquiry to Adam in Genesis 3:9. Cain responded defiantly and denied any responsibility for Abel’s death. The unjust shedding of Abel’s blood cried out to God, innocent blood crying out to God for justice. This underscores the gravity of sin and the need for divine reparation. The imagery of blood as a witness is used in Scripture most profoundly in reference to Christ. Abel’s blood demands retribution, whereas Christ’s blood brings reconciliation (Heb 12:24). Christ’s sacrificial death conquers sin and offers new life, fulfilling God’s promise of redemption.
The ground that was cursed once for Adam (Gen. 3:17) is now doubly cursed for Cain’s sin. His exile as a “restless wanderer” signifies alienation not only from the land, but also from God and community, a foreshadowing of the consequences of unrepented sin throughout Scripture (Ps 51:11; Mt. 7:23).
Cain lamented about his severe punishment but did not express remorse. Cain feared retribution because sin fractures relationships and creates cycles of violence. Genesis 5:4 states that Adam "had other sons and daughters," indicating that Cain and Abel were not Eve's only children. The early chapters of Genesis aim to convey theological truths about sin, human relationships, and God’s justice and mercy, not a historical record of events. There is no indication of the length of time that passed before Cain killed Abel. Over time, the siblings and their descendants could have formed a growing population and justice and vengeance could have been concerns. Cain’s fear may reflect concern about vengeance from his extended family for murdering Abel. Despite Cain's sin, God extends mercy by marking him with a protective sign, symbolizing both judgment and mercy.
Almighty God, You call us to resist sin and walk in righteousness. Help us to master the temptations that crouch at the door of our hearts and to live as faithful stewards of Your grace. This we pray through Christ our Lord. Amen!
Sources
- McSorley, Joseph. An Outline History of the Church by Centuries (From St. Peter to Pius XII). 2nd ed., B. Herder Book Co., 1944.
- Orchard, Bernard, et al. A Catholic Commentary on Holy Scripture. Feb. 1953.
- Chiu, José Enrique Aguilar, et al. The Paulist Biblical Commentary. Paulist Press, 2018.
- Faculty of the University of Navarre. The Navarre Bible: New Testament Expanded Edition. Four Courts / Scepter, 2008.
- Brown, Raymond Edward, et al. The New Jerome Biblical Commentary. Prentice Hall, 1990.
- Charpentier, Etienne. How to Read the Old Testament. Translated by John Bowden, 1981.
- Komonchak, Joseph, et al., editors. The New Dictionary of Theology.
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