Introduction

The story of Cain and Abel is of foundational significance in many ways. It is the first act of violence, and within that, it is the first murder – specifically fratricide, it is also the first mention of blood. After Cain has killed Abel, he becomes the founder of the first city, which is not unique to the Bible, “The myth of Cain is presented in a classic fashion. One of the two brothers kills the other, and the Cainite community is founded” (Girard, “Things Hidden”146). In the Roman myth, Romulus kills his brother Remus and the city of Rome is founded. However, the Scriptures tell the story differently. The murder is presented as deeply wrong and affecting of the world. Cain is not seen as a hero for founding a city, but he faces the consequences of his sin. God, in response to Cain’s actions, clearly pronounces murder as prohibited but yet, does not engage in retribution. Through this discovery of Genesis 4:1-16, I will show the significance of the first violent act and how it prefigures Christ. Within this foundation, I will discuss the blood of Abel and its cry from the ground, the breaking of the interconnectedness of humanity with the land as well as God’s shockingly non-retributive response. I will then show how Hebrews chapter 12 takes these archetypes of righteousness and wickedness and states that we are the guilty party and Christ the innocent victim – his blood speaks a better word than Abel’s. This paper will examine the themes of violence and vengeance in the Cain and Abel story and show how the author of Hebrews argues that Christ’s blood has the final say.

I. The Founding Murder

The Violence of Cain  

Now Cain said to his brother Abel, “Let’s go out to the field.” While they were in the field, Cain attacked his brother Abel and killed him. Genesis 4:8

There are many assumptions and studies that question the nature of Cain’s sacrifice and what made it so that God did not look upon it like he did Abel’s. However, the focal point of the story is Cain’s response. Detail is spent in the story on Cain’s response and then YHWH’s response to Cain. Little detail is given elsewhere: we are not told why Cain’s offering was rejected or perceived to be, we are not told Cain’s motivations in killing his brother, or what might have ensued in their time in the field. What we have is a portrait of Cain. His attempt to give to God. His hurt. God’s warning to him that his disposition may allow space for sin, his violent action, Cain’s response to God, the response of the ground with Abel’s innocent blood and God’s response.

In the garden, Adam and Eve choose against God. This is the first story that depicts the fall of humanity. The next story, written in parallel to the first, is Genesis 4:1-16. This explains violence as the first outflow of the fall. By Genesis chapter six, violence is cited as the reason for the ruin and collapse of creation (v.11).  Cain had a choice just like Adam and Eve, and after being warned by God, Cain chose violence. It is notable that YHWH does not describe the sin living in Cain, it is something that is “crouching at your door; it desires to have you.” (v7), animal-like, just like with Adam and Eve. The violence of Cain is depicted as a human who does not master his desire and so strikes his innocent brother whom he is meant to be “keeping” (v.9b) and so in shedding innocent blood, it foreshadows the innocent blood shed by Christ on the cross (Morris). Cain becomes the archetype of the wicked and his brother the innocent.

            Cain’s violence and the taking of his brother’s life can also be described within the framework of mimetic theory. As Cain and Abel were both desirous of God’s favour – they are desiring the same thing. To Cain’s perception, Abel became the object that was in the way of his peace and his feeling of having God’s favour: if Abel were not there, then his countenance would be lifted. Cain’s conflict was internal, “all humans desire in this way, and that the way by which we produce peace is by the expulsion of someone held to be responsible for our conflicts” (Alison 21).

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