Topical Studies
What the Bible says about
Cain and Abel
(From Forerunner Commentary)
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Joshua 9:3-15
Though in a subservient position, the Gibeonites could still influence God's people, and their gods eventually ensnared the Israelites. Through deception, Joshua's exception to God's command to drive out the Canaanites set a precedent that allowed other pagan peoples to co-exist within Israel, ultimately leading to her downfall. In all these events, a tension exists between God's sovereignty and man's choice, between God's will and "free will." Within the Christian zeitgeist floats an idea that because God is sovereign, everything that takes place must be His will—that if He wanted something different, He would have caused that other course instead. Indeed, God is sovereign over all, and He does guide events according to His purpose. However, not everything happens because God has willed it, especially where sin is involved. We must differentiate between what God allows—a great deal!—and what He truly intends, desires, and enjoys. He has allowed countless sins that He could have prevented, yet Scripture rarely shows Him preventing someone from sinning or acting foolishly. He clearly does not intend or take pleasure in sin, but He allows it. He says to choose life—that is His will—but allows us to choose death (Deuteronomy 30:15-20). The events relating to the Gibeonites show that God allows matters that do not please Him to play out. Though they are not what He intends, He will still bring about His purpose despite them. We must be careful about ascribing human behavior—especially human sin—to God, concluding that it must be God's will, or it would be different. As we know, the ends do not justify the means. When it comes to doing God's will, how we do things can be just as important as what we accomplish. Cain concluded that one offering was as good as another, but God rejected it. Nadab and Abihu thought any fire would work for God's altar, and they died instantly and shockingly. How we do things determines whether God accepts the result—whether it is truly what He desires and pleases Him or whether He forebears as He does with countless other acts. How we act affects what we produce.
David C. Grabbe
Joshua and the Gibeonites (Part Three)
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Matthew 15:3
If there is indeed a "war on Christmas," then let Rome defend it, for it was Rome that co-opted the Bacchanalia of the winter solstice and inserted the unknown birth of the Messiah. Christ-mass is wholly indefensible when one looks beyond the traditions of men and searches the Bible. That really is the bottom line: The citizens of this nation can only disagree on how Christmas should be kept because the nearest thing to a central authority on the issue—a powerful papacy—is long gone. Should Santa Claus be included in the same scene as baby Jesus? Should gifts be exchanged? If so, how many? Where is the line between acceptable and shameful consumerism? Should mistletoe be displayed, or is that too pagan? Is a "traditional Christmas" of today more correct than a "traditional Christmas" of 1905? Or vice versa? In the absence of clear instruction from God, such as exists for His annual holy days, the matter is entirely up to personal interpretation and the changing traditions of an ungrounded culture. Without authentic biblical roots, there is nothing to define and describe how traditions such as Christmas should be observed. Each person has a different "reason for the season." Who is to say that one interpretation of a pagan celebration is "more right" than another? In Matthew 15:3, 6-9, our Savior speaks emphatically on the subject of honoring man's tradition over the Word of God. We humans are creatures of habit, and traditions are not inherently evil. Sin enters the picture, though, when what man wants to do, or what he has always done, is given more credence than God's instructions. Contrary to popular Christian belief, we are not free to worship God in any way we see fit. The story of Cain and Abel teaches us that He does not accept worship that is contrary to His instructions, and the result is disastrous. God has already defined the way He would have man venerate Him: in spirit and in truth (John 4:24). But truth is certainly absent in the celebration of Christmas. The debate over Christmas is probably not going to end anytime soon, and no matter the outcome of the current conflagration, Satan will be the real winner. Although the specific applications may vary, the underlying "reason for the season" is man—not God. If you want to test this, try crusading for the celebrating of God's clearly defined and described holy days. The probable result will be cessation of cultural hostilities just long enough for the warriors to chase you up an evergreen tree and set fire to it. God has already given the answers to how He is to be honored. But this season, with or without the religious veneer, is all about man's insistence on doing things his own way without regard to truth.
David C. Grabbe
The Rea$on for the Season
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Hebrews 11:1-4
What was the difference between Cain and Abel? The Bible notes that Abel proved by his action that something set him apart from his brother. Though Cain and Abel were full, flesh-and-blood brothers and raised to adulthood by the same set of parents, Abel was markedly different. Abel's belief in God set him apart from Cain. Even today, those who operate on the same faithful set of beliefs distinguish themselves from those who do not, like Cain. This principle is a simple but monumental reality concerning how one should conduct his life! No other characteristic even begins to come close in value to what faith in God can produce in terms of well-being for an individual or a nation. Hebrews 11:6 points out faith's importance, “But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.” The epistle's author, who may have been the apostle Paul, adds in Hebrews 10:22, “Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water.” Faith is thus mandatory for a relationship with God. Faith in God is not the complete answer, of course, but its lack certainly reveals a fundamental need as people try to find solutions to the problems that arise almost daily. God is the Source of all good solutions, and faith in Him is the beginning step in seeking them out. It is by our personal faith as God's called-out ones that we will not only endure the troubling times that lie ahead but also grow as we respond to Jesus Christ's leadership. Even amid the nation's calamitous troubles, we can triumph through the faithful use of His Holy Spirit! We cannot be dogmatic that we will experience any direct persecution in the near future. We can be sure, however, that the ongoing troubles will continue to spawn a gradual but ever-increasing weariness and confusion. The “spirit of the times,” the currents of thought in our increasingly anti-God society, will impact our lives negatively. We will likely find it difficult to be certain about how we should conduct our lives during such times. We may have trouble discerning who is telling the truth about ideas and events affecting us. These things will disturb our sense of well-being, but skillful use of faith will keep us focused on Christ.
John W. Ritenbaugh
Why Hebrews Was Written (Part Thirteen): Hebrews 2 and the Next Five Years
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James 2:1
God provides us with dozens of examples of men and women who were partial to various people or things, and along with the examples come important lessons we can learn to avoid their mistakes. Sometimes, a right and godly favoritism is shown—particularly by God Himself—and an unrighteous, human reaction causes a great deal of trouble. Yet, more often, human partiality toward or against others opens the proverbial can of worms. A number of examples come immediately to mind. »When God accepted Abel's offering but rejected Cain's—favor based on obedience and proper attitude—hatred, jealousy, resentment, and murderous rage resulted (see Genesis 4). This first example is one of godly favor taken badly. »Through favoritism, Isaac (toward Esau) and Rebecca (toward Jacob) instilled a spirit of competition, strife, and resentment between the two brothers, which led to an even-now ongoing feud, more than 3,500 years later (see Genesis 25 and 27)! »Jacob's partiality to Rachel was the source of a great deal of hostility and scheming among Jacobs's wives and concubines (see Genesis 30). This also created rivalries between their sons. »Jacob's favoritism for Joseph made his half-brothers so jealous that they were ready to murder him (see Genesis 37). Instead, they "only" sold him into slavery, telling their father that he had been torn to pieces by a wild beast. This caused the patriarch no end of grief. »Through his partiality as a father, Eli allowed himself to become complacent to the gross sins of his two sons (see I Samuel 2-4). This led both to calamity for Eli's house and national defeat at the hands of the Philistines. »King David's partiality blinded his eyes to his children's evil actions, particularly Amnon's rape of his half-sister, Tamar; and Absalom's murder of Amnon and his rebellion against David himself (see II Samuel 13-18). Later, he ignored Adonijah's preparations to take over his throne, in spite of his expressed desire to have Solomon succeed him (see I Kings 1). »In the story of Esther, Haman's prejudice almost cost the lives of all the Jews living in the Persian Empire (see Esther 3-8). Only an act of great courage and self-sacrifice saved the Jews from annihilation. The Bible contains a host of other examples that thoroughly demonstrate the insidiousness of this potential sin. It is clear that the effects of partiality are the real problem. A person can have the best of intentions and reasons for his bias—as God's favor certainly is—but the reactions of those not in favor cause events to spin out of control. At other times, and certainly in most cases of human bias, the respect of persons is clearly wrong from the outset, and the carnal reactions of those it affects just makes matters worse.
Dan Elmore
The Sin of Partiality
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