I would ask that you would turn in your Old Testament Scriptures to Genesis 4. Our Scripture reading will come from verses 1-16. I would ask that you would stand now for the reading of God's Word. Genesis 4, verses 1-16. Now Adam knew Eve, his wife, and she conceived and bore Cain and said, I have acquired a man from the Lord. Then she bore again, this time his brother Abel. Now Abel was a keeper of sheep, but Cain was a tiller of the ground. And in the process of time, it came to pass that Cain brought an offering of the fruit of the ground to the Lord. Abel also brought of the firstborn of his flock and of their fat. And the Lord respected Abel and his offering, but he did not respect Cain and his offering. And Cain was very angry and his countenance fell. So the Lord said to Cain, why are you angry? And why has your countenance fallen? If you do well, will you not be accepted? And if you do not do well, sin lies at the door, and its desire is for you, but you should rule over it. Now Cain talked with Abel, his brother, and it came to pass when they were in the field that Cain rose up against Abel, his brother, and killed him. Then the Lord said to Cain, where is Abel, your brother? He said, I do not know. Am I my brother's keeper? And he said, what have you done? The voice of your brother's blood cries out to me from the ground. So now you are cursed from the earth, which has opened its mouth to receive your brother's blood from your hand. When you till the ground, it shall no longer yield its strength to you, a fugitive and a vagabond you shall be on the earth. And Cain said to the Lord, my punishment is greater than I can bear. Surely you have driven me out this day from the face of the ground. I shall be hidden from your face. I shall be a fugitive and a vagabond on the earth. And it will happen that anyone who finds me will kill me. And the Lord said to him, therefore, whoever kills Cain, vengeance shall be taken on him sevenfold. And the Lord set a mark on Cain, lest anyone finding him should kill him. Then Cain went out from the presence of the Lord and dwelt in the land of Nod on the east of Eden." Our New Testament reading comes from 1 John 3. Our reading will come from verses 10-15. In this, the children of God and the children of the devil are manifest. Whoever does not practice righteousness is not of God, nor is he who does not love his brother. For this is the message that you heard from the beginning, that we should love one another, not as Cain, who was of the wicked one and murdered his brother. And why did he murder him? Because his works were evil and his brother's righteous. Do not marvel, my brethren, if the world hates you. We know that we have passed from death to life because we love the brethren. He who does not love his brother abides in death. Whoever hates his brother is a murderer. And you know that no murderer has eternal life abiding in him. We'll end our reading here. Amen. You may be seated. The word of God is a very honest word. A very honest word. We see that in that there is no attempt in Scripture to make God's people appear to be sinless, to be entirely righteous men and women according to their own actions. No, you see how some of the greatest characters in the Old Testament, their flaws are discovered. Their sins are clearly stated. The Word of God is also an honest Word as it shows the awful nature of sin. As it shows what the sinful human heart is capable of. As it shows the horror of sin before a holy God. As it shows the terror of sin. What sin means to others. And clearly, the Scriptures and its picture of man's sin and rebellion is reflected very well in our own violent culture. As I was doing some research, I came across a Wall Street Journal database they have online, a database that compiles all the murders committed in the U.S. over an 11-year period from the year 2000 through 2010. And they detail not only the murders, but the different ways the murders were committed, the races, the other data that you could want to research. Over 160,000 murders in this 11-year period, not including the state of Florida, which I guess does not report data according to a specific standard. So if you average that out, that's about 14,400 murders per year, nearly 40 people murdered every day. Indeed, we are a violent nation. And yet as you consider these statistics, as you consider other nations, and amazingly the U.S., as violent as it is, is quite low in comparison to quite a few other nations that have a much higher murder rate. I think Honduras tops the chart with a rate many times the U.S. rate. Consider also 160,000 murders over this 11-year period. How it pales in comparison to the number of children murdered in their mother's wombs. 160,000 babies are killed not in a space of 11 years, but about 50 days. About 50 days through the slaughter of abortion. Truly, we are a murderous society. And so what God's Word presents here about murder is reflected countless times every day. And so this is, again, a very honest and clear message, isn't it? Regarding sin. Regarding deceitfulness. The deceitfulness of the heart. The consequences of man's rebellion. That's so clearly presented here in Genesis 4. And yet we also see in Genesis 4, if we pay attention, we see God's justice. We see His gift of faith. We see His gift of salvation. We see in the life of Abel the grace of our Lord Jesus Christ. And this grace is demonstrated in the midst of the horror of man's rebellion and sin. And so I think the call of our text is consider God's justice. Consider His salvation in the midst of the horror of man's rebellion and sin. And so that will be our focus. And rather than work verse by verse, as I studied this section, I determined to present first the nature of sin. The nature of sin that is displayed in various ways in this passage. Second then, the righteous response of God. And then third, the gracious gift of faith and salvation that is celebrated also in these verses. So those will be our three main points. And then before that, I want us to consider just in way of introduction, further introduction, the structure of these verses, briefly their purpose, and then the timing of this passage. Relevant matters, but not the main focus. Last week we noted that Genesis 2, starting with verse 4 through the end of chapter 3, has a seven-part focus, or seven different parts make up that section. Here, Genesis 4, if you start at the end of verse 2 through verse 16, in a similar way you have five parts. And these parts in some way resemble the seven parts in Genesis 2 and 3. Now, how do we determine these different sections or parts? They are found by noting where there is just the story or the narrative and where there is dialogue. Narrative, just the recording of the events versus those sections where there is dialogue. And as you note in Genesis 4, what is the dialogue? It is between the Lord Yahweh and Cain, interestingly. It is the Lord who speaks with Cain. And you have sections where the Lord is speaking, and then you have sections where there is just action. The center of these five parts is v. 8. No one is speaking in v. 8. It is simply the actions of Cain with respect to Abel, his brother. That's followed again by dialogue. And then the section ends simply with the words of the Lord. Again, the Lord has the final word. Now as you study Genesis 4, not surprisingly, you find connections with Genesis 2 and 3. That there is a central act of rebellion. Here it's verse 8. In Genesis 3 it's verses 7 and 8. You have again the mention of curse. You have the Lord questioning those who have fallen into sin and rebellion. You have at the end of both chapters, at the end of chapter 3, at the end of chapter 4, you have leaving God's presence. You have Adam and Eve moving to the east. It's Cain in verse 16 who moves even farther east. He moves out of Eden into the land of Nod. And so I think these links help us see what's the purpose of chapter four. Why is this account recorded for us? Well, we may not know the full measure, but along with chapters two and three, it shows further the horror of sin. It shows what is in the heart of man. This climax, I believe in chapter six, where the wickedness of the world is so great that God determines to bring an incredible judgment that it will affect all of creation. So here it's Genesis 4 that points to why the world is so wicked in chapter 6. So there's an increase in the presentation of the rebellion and the sin of man. Further, we see in chapter 4 and also chapter 5 that development of the theme of what we found earlier in Genesis 3.15, the theme of enmity, hatred, the seed of the woman versus the seed of the serpent. That's played out, is it not, in chapter 4. We see it further in Chapter 5 that we'll see that then in Chapter 6. So Genesis 4 traces the theme of Genesis 3. We also see God's gracious work of salvation, certainly in Chapter 3. We see it in Chapter 4 and Chapter 5. So again, not surprisingly, there's connection in this portion of God's Word. Let's also think about the timing of this chapter. When does the first part of Genesis 4 take place in terms of the chronology of the Old Testament? Well, do you see any dates given in the first part of chapter 4? Really, the only time reference is v. 3 in the process of time. That's the only specific time reference. Some would say that's translated at the end of the year. Well, that doesn't give us a lot to go on, does it? But if you turn to Genesis 5 and v. 3, We learn that Adam and Eve were 130 years old when Seth was born. 130 years after the creation of Adam and Eve, the birth of Seth. And then if you turn back to Genesis 4.25, you see specifically that Seth is given to Adam and Eve as another seed. That's a key phrase. We'll study that next week perhaps. Another seed instead of Abel. whom Cain killed. Now we ask the question, how long was it after Abel's death that Seth was born? Again, that's not given. We can say at least nine months. But the connection of the birth of Seth and the death of Abel seems to say those events maybe were not that far apart. We can't be dogmatic, but it would seem maybe those events are not that far removed. The point is, as we start with verse 1, as we end with verse 16, or as we move into chapter 5, verse 3, there's a period of at least 130 years. And so rather than thinking of Cain and Abel as teenagers, or young men in their 20s, Cain and Abel could have easily have been in their 120s. older, at least in terms of our perspective, but men who have lived quite a few years, decades. So at least that should help us as we think of some of the details in this chapter where Cain gets his wife, why there are people who are wanting to kill Cain, and all that makes sense when we consider the fuller picture that is given with chapter 5. Well, let's look then at our first focus, the horror of sin. the nature of sin as it is presented. And so Genesis 4 works perfectly with Genesis 3 in showing what is in the heart now of sinners. And what do we see about the horror of sin in these verses? Well, I think we begin with verse 5. When the Lord did not respect Cain, when the Lord did not respect Cain's offering, what was Cain's response? Well, it's given clearly in verse 5. Cain is very angry. And that emphasis comes in the original Hebrew. Cain is very angry and he shows that also in his outward actions. His countenance fell. His countenance fell. Cain is filled with anger. Why is Cain angry? Who is Cain angry at? Well, obviously he is angry because his sacrifice is not accepted. Who is Cain angry at? I think we can say he is angry against God. And he's angry then against his brother. I think we can make that based on the actions here. But think about how ridiculous it is to be angry at God. That is the nature of sin. that sinners will think God is the one at fault. God has done something wrong. Here you are going to be angry at God who has created you. I mean, you're going to be angry at the God who gives you every breath, who keeps your life, and yet that's the nature of sin, to be angry at a holy and righteous God. We also think of Cain's anger towards his brother, which is clear. A very irrational anger. What had Abel done? It's only that Abel had received something that Cain had not received. Again, it makes no sense, but that's the reality of the sinful human heart in rebellion to God. Second, we see God speaking specifically of the nature of sin in verse 7. God addresses Cain in verses 6 and 7, but verse 7, if you do well, will you not be accepted? If you do not do well, sin lies at the door. Its desire is for you, but you should rule over it. So Cain, by the Lord, is presented with the true reality of sin. Cain, you cannot play with sin. You cannot try to control sin. Cain, you must turn from sin. Again, as you look at v. 7, if you remember, you'll see a connection with v. 3 and v. 16. The words desire and rule are first found in v. 16. Remember the judgment given to the woman. She will desire her husband. That is, she will want to try to control and manipulate her husband. And in response, the husband will rule over her, not in a godly fashion, but in a harsh fashion. The Lord tells Cain, sin, its desire is for you. but you must master it." And then also look at that phrase, sin lies at the door. Sin lies at the door. The picture is not of a sleeping dog. The picture is more like a lion that's waiting to pounce and overcome you. Sin's desire then is for you. It's waiting to master and dominate you, but you must rule over it. Now how was Cain to rule over his sin? That's not given here in the text. It's interesting to note that Cain and Abel are offering sacrifice. Where have we read about sacrifice? It appears here first. There must have been revelation that God had given them, right? They must have known this is the way to approach the Lord. There must have been a light that they were given. Certainly Genesis 3.15, but they must have been given instruction directly by God. This is the path you are to follow and pursue. Cain cannot plead ignorance. How much more? we have been given instruction. How much more warning we all have been given about sin, about the only way is turning from sin. Paul is in Romans six says, if you are in Christ, you are then dead to sin. If you are in Christ, the power of sin has been broken. As Paul then also says in Romans 8, how is it that you fight against sin? It's through the power of the Spirit. You have the Holy Spirit so that you can put to death the deeds of the body. And so, not surprisingly, the New Testament word does fit very well with the Old Testament word. It is one word. Cain has sufficient knowledge and understanding, but he is a wicked, he is an unrighteous man. And so rather than turn from his sin, Cain murders his brother. You see that presented in verse 8, the central verse of this account. The language is simple in Scripture. There's a play on words. The word Cain is similar to the word to rise. Or Cain rose up. Against Abel his brother It's interesting how you find reference that Abel is Cain's brother seven times Seven times in this text. That's the emphasis Cain murders his brother The one he should especially have loved but no he rises against him. He kills him The text does not tell us how that need not concern us. I And so we see the heart of man is deceitful above all things. The heart of man is desperately wicked. Who can know it? Well, further, verse 9, we see how the sinner so commonly thinks he or she can deceive, can lie to an all-knowing God. Look at verse 9. The Lord asked Cain, where is Abel your brother? Cain says, I do not know. What a foolish thing. And yet, how many people live thinking they can deceive God? They can cover over their sin in such a way as to hide it from God. And so again, this simple passage is such a powerful description about the deception of the human heart. Then fifth, we see sin brings judgment and misery. We'll consider Cain's punishment as we move on. But Cain is not let off the hook for his sin. It's not that Cain gets away easily. Again, if we think of this longer time frame, which may be possible, Cain has lived many, many years as a farmer, as one who works the ground, a tiller of the ground, as it is described in some translations. Cain, for all his life, has only known one way of making a living, and that has now been taken from him. His curse is indeed very great. No longer will the ground yield any strength for him. He's going to live his life cut off from his family, cut off from the Lord. He's going to live his life as a fugitive, a vagabond, sort of this aimless existence. It is a great punishment. And we see, as this chapter describes the response of the sinner, Cain believes, I am unfairly treated. This punishment is greater than I can bear. He complains rather than praise for forgiveness. Rather than accept God's judgment. He complains about the sentence. But I think the climax again of this chapter in terms of the nature of sin is its separation from God. Remember, the horror of sin is not just the physical consequences. The horror of sin is separation from a holy and righteous God. That which is experienced at least in part in this life, but only in part in comparison to the life to come. And so look what Cain says in verse 14. Some translations read, I shall be hidden from your face. And that's a horrible picture also. This can be translated in a more active sense. I must hide from your face. I must hide from your presence. In one sense, it's an honest confession. Cain recognizes he must run even more from God's presence. But again, it's the horror of what sin is, ultimately. It's an offense to a holy God. Separation. from a holy and righteous God. And so, my friends, it is good that we frequently consider the horror of sin. It's good that we consider the truth of God, because that again reminds us of who we were. As we read this chapter, we also confess we were like Cain before we were delivered and redeemed. We were very much like Cain at war. with God, hating God, hating our brother, hating God's truth. And so this chapter reminds us sin, as we think on the nature of sin, it reminds us of who we once were. It reminds us of the present danger, the present danger of sin. Again, if we're believers, the power of sin has been broken, and yet Paul says, take heed, lest you fall. Take heed, lest you fall into great sin, great and grievous sin. As you read some of the accounts of Christian leaders who fall, you wonder, were they truly believers? Were they playing a game? I don't know that we always know. But if these men were true believers, and I think we can believe some of them were, especially if they turn and repentance, then you see how great still is the possibility for a believer to fall into sin and great judgment and ruin. And so these chapters should make all of us plead and cry out all the more for God's mercy, for his protection. Who are we? If others can fall, who are we? Let's always think of the horror of sin so that we will plead for God's mercy, His protection, and grace. Second, let's consider God's just and merciful response. I see at least four aspects of how God responds to Cain throughout this account. The first action of God with respect to Cain I find in verse 5. Verse 5, here we read, the Lord, he did not respect Cain and his offering. And so Cain is very angry, his countenance fell. The Lord did not respect Cain. nor his offering." The word respect is not a common word in the Old Testament. It actually literally means to look at, to gaze at something, and that it's used here in the sense of having a positive acceptance or regard for something. It's important to observe it's not just Cain's offering that's rejected. It is Cain and his offering. And I think this is a helpful observation. For why did God not respect Cain or his offering? I think there is evidence here in this text and certainly in other places to give answer to this. It's not because Cain gives a grain offering instead of a meat offering. There were grain offerings in the Old Testament. So when Cain offers that which comes from what he raises, I don't think that's the reason why the Lord rejects that. The answer must be the condition of Cain's heart. The answer must be his lack of true faith in God. Yes, Cain makes an offering, but God is not impressed just by outward actions. The Lord knows the heart, and yet how many people go through just the outward actions of worship or service? The Lord sees right through that. He so easily sees right through that. It's easy to fool other people. You cannot fool the Lord. So the Lord rightfully then rejects Cain and his offering. But then we see God in his mercy approached Cain in his unrighteous anger. Look at the first part of verse seven. If you do well, will you not be accepted? Commentators point out there are some great difficulties translating verse 7. We won't get into those difficulties, but I think what is clear is God is coming to Cain even before his murder. God is directing Cain to seek acceptance and forgiveness. Literally, the word acceptance can mean to lift up. Some would connect it to Cain's countenance has fallen. The Lord says you can be accepted. Your face can be lifted up. But others would translate that word as meaning forgiveness. Isn't it interesting? Cain is directed to seek acceptance, to seek forgiveness. And even after his murder, the Lord still shows mercy. But even before, it's significant. Cain is given warning before verse 8, before his great act of rebellion. Then we see God's patience even after His murder of Abel. Look at v. 9. The Lord comes to question Cain. The Lord doesn't just let Cain go on his own. The Lord returns again to question him. And what's the purpose of these questions? I think we can say it's to convict Cain of his sin and his rebellion. Look at those convicting words of the Lord. First, verse nine. Where is Abel, your brother? Where is Abel, your brother? And then verse 10. What powerful words. The voice of your brother's blood cries out to me from the ground. Do you think Cain could ever forget those words? The Lord brings conviction of sin to Cain. And then further, the Lord brings an appropriate punishment upon Cain. We might ask the question, why isn't Cain put to death? The Lord could have taken Cain's life that very moment of judgment. So we ask the question, why did he not do so? I don't know that we're given full answer. We can understand this question, though. Why did God not have Adam put Cain to death? Why was Cain not put to death by perhaps another member of the family? And that I think we can answer. R.J. Rushtuni in the Institutes of Biblical Law in the seventh chapter, the seventh commandment, deals with the situation of Cain. And I think he had some wonderful comments. Cain is not let off the hook. It is God who is preserving His order, the order of the family and the order of the state. Rushduni closes this section with a very insightful paragraph. Let me read this paragraph. He says, if God had not barred the family from killing guilty members, even at the price of allowing Cain to go free, the price would have been a fearful one. On the one hand, the development of the state as God's ministry of justice would have been impossible. The realm of the state would then have been preempted by the family. On the other hand, the family itself would have been destroyed by this new burden. The world would have been an anarchistic order. Family arrayed against family, and the family arrayed against itself. It was thus not Cain whom God protected, but in reality God's own law order. I think insightful comments. You think of cultures that demand the family to bring vengeance. You see that in aspects of the Hindu culture, in the Muslim culture, the idea of honor killings. What a horrific Horrific aspect yes in Western culture there are cases where the criminal seems to go free He gets a very light sentence. He's just set off But of course the answer is not for the family to take that obligation of the sword And so Cain does not go off free. No he has given a punishment, but God Allowed the family not to be burdened with the responsibility of the sword Then look at verse 14. The Lord's undeserved mercy also to Cain. Cain cries out, it will happen that anyone who finds me will kill me. So again, that's a testimony that it's more than just Adam and Eve and Cain and Abel. If he's concerned that someone is going to kill him, there must be a larger number of people. We don't know how many. That's not given to us. But again, if this takes place at least 100 years or so after creation, then Cain is rightfully concerned there are others who would want to kill him. And so the Lord gives to Cain a mark or a sign. What this mark is, we are not told. It's not worth. trying to figure this out. But somehow Cain is given a mark or a sign and we read, lest anyone finding him should kill him. The Lord says sevenfold vengeance would come upon the person who killed him. Cain is shown undeserved mercy. and that he's given this sign. And there's a parallel with the end of Genesis 3, with God clothing Adam and Eve. One commentator here writes, as a protective device against potential enemies, it may stay death. In that sense, the anticipated punishment is softened. But at the same time, it serves as a constant reminder of Cain's banishment, his isolation from other people. The Lord is indeed merciful even to Cain in his rebellion, and yet God's purposes are established. Well, third then, let's consider God's gracious gift of faith and salvation and justice that we see in this chapter. At the beginning of the chapter, we see that Cain is named because Eve says, I have acquired a man from the Lord or with the Lord's help. And so there's some connection between the name Cain and the meaning of the verb to acquire. But Abel is just given the name Abel, and we're not told why he is given that name. But we know the name Abel means breath or vapor. In Ecclesiastes, it's translated as vanity. But the idea of breath or vapor is, I think, the idea that we see here. And so it's not explained because that's obvious to at least those who would have spoken or known Hebrew. So Abel is a breath or a vapor. He is well named in terms of what Adam and Eve did not know, but what God did know. And what do we see about Abel in this text? Well, a few things. Abel, first of all, is not the firstborn. He's born certainly after Cain. And that is significant as you study who is the firstborn throughout the Old Testament. You see in many cases that firstborn is rejected, is a rebellious man, and the Lord uses someone else in the family. That's not the firstborn in a significant way. We see that here. Here's the foundation for that theme. Second, Abel is a shepherd, or as it's translated here, he's a keeper of sheep. Isn't that interesting that this theme of a shepherd, which again has profound connections throughout the Old Testament and New Testament, it begins again with Abel. But then most importantly, at least for this text, Abel brought to the Lord that which the law later would require. Isn't that interesting? There is no prescription that we read of already, and yet what Abel offers is exactly what the law would later command and require. What does Abel bring? He brings of the firstborn. He brings of the fat. Exactly what the law required. He gave that which reflected the worthiness of God. That which cost him something, we can say. And as other scriptures make clear, Abel is a man of faith. I think we see sufficient from this text, but certainly it is the New Testament that makes that clear. Hebrews 11, if you want to turn there, Hebrews 11 and verse 4, we read this, by faith, Abel offered to God a more excellent sacrifice. That's why we can say Cain's sacrifice is not accepted. Abel, though, his sacrifice is accepted. Why? He comes in true faith. Then second, it says, through which he obtained witness that he was righteous. Now, literally in the Greek, it says through which we have to substitute. What is which pointing to? Is it his sacrifice or is it his faith? I think perhaps more likely we can say it is his faith. Through his faith, he obtained witness that he was righteous. Able is justified, not because of his faith, but through faith. Then third part of Hebrews 11.4, God testifying of his gifts, and through it, he being dead still speaks. So you have another pronoun. What does the it refer to? Is it his sacrifice? Some would say that's possible. But remember Hebrews 11 is the story, the testimony of faith. Through his faith, Abel being dead still speaks. What a beautiful testimony. John Calvin here wrote, this doctrine is useful and ought especially to be noticed as we are not easily convinced of its truth. For when in any work anything splendid appears, we are immediately wrapped in admiration, and we think that it cannot possibly be disapproved of by God. But God, who regards only the inward purity of the heart, heeds not the outward masks of works. Let us then learn that no right or good work can proceed from us until we are justified before God. It is by faith. that Abel offers a sacrifice that is more excellent. It is through faith that Abel is pronounced righteous before the Lord. It is through faith that Abel still speaks, though he is dead. And so here we have a celebration of God's gracious gift of faith. What matters is not then how long your life is, What matters is not all the accomplishments, but have you been given faith to rest and believe in Christ alone? Think of this, Abel is probably the first person to die. The first person to experience that judgment that God pronounced would happen and come to Adam and Eve. Abel, the first to come under the power of death. And yet Abel triumphs over death. Why? Through faith, through the gracious gift of God to him. God gave Abel all that he needed. resting in His righteousness. And my friends, this is a very relevant word for you today, isn't it? Yes, God commands you obey and serve Him. God demands that you give your best. God demands the best in terms of sacrifice and in time and all that we would give. But this can only come through faith. The foundation must be trusting in God. receiving that declaration that God alone can give. That is freedom to serve the Lord. Do you rejoice in the gift of faith? And remember, my friends, it's not our faith that makes us accepted. It is through faith we are accepted. Faith is not something we boast about. It is that which God gives so we rest in him, so that he receives all the glory and praise. It's through faith we are assured of our righteous standing before God. Turn then, perhaps just another page or two in your scriptures, to Hebrews 12, 22 through 24, we'll consider. There are four New Testament passages which speak of Abel. You have one in Matthew and Luke. They're parallel accounts where Jesus refers to Abel as the first of the martyrs, the first of the prophets to be killed. Then this is the last passage from Hebrews 12. I want to highlight verse 24, but we really need to begin in verse 22. Here the author of Hebrews is presenting the reality of the new covenant. And so we read starting in verse 22, But you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, to the general assembly and church of the firstborn who are registered in heaven, to God the judge of all, to the spirits of just men made perfect. to Jesus, the mediator of the new covenant, to the blood of sprinkling that speaks better things than that of Abel. That speaks better things than that of Abel. Abel's blood, God said in Genesis 4, cries out from the ground. Again, a very powerful picture. Abel's blood cries out for justice. It cries for vengeance. It's a powerful cry, but the author of Hebrews says, the blood of sprinkling of Jesus, it speaks better things, more gracious things than that of Abel. The blood of Abel could only cry for vengeance. It's the blood of Christ that brings atonement, that brings the recognition that justice has been satisfied. There is now peace with God. Abel could not pay for the sins of anyone. Abel could not pay for his own sins. It's the blood of Jesus that has paid the full penalty. The full penalty for all the sins of God's people. So vast a number that we cannot number. So my friends, as we gather at the Lord's table, we celebrate God's justice and salvation, even as we consider the horror of man's rebellion and sin. And so the meal that we celebrate testifies to the truth of the gospel, of course, that true justice has been made. The justice of God's law, true vindication is now made for Christ in his resurrection. We celebrate full peace and atonement for our sins. We celebrate the assurance that God is not asleep. God is not asleep. God is not indifferent to evil. God is not indifferent to suffering. He has provided ultimate justice in Christ. which certainly then points to the ultimate vindication at the end of time. And so those who question us about the problem of evil, we have an answer. An answer in the gospel, we have an answer in the celebration of the Lord's Supper, that proclamation of that message we believe and have received. Let us pray. Heavenly Father, we thank You for Your Word, so rich. We thank You for the connections between Old and New Testaments. These powerful accounts in the early chapters of Genesis. that connect even with later portions of Your Word. And so we rejoice that You are the God who does offer and show true grace to those who do not deserve any. And we thank You that You have changed our rebellious hearts so that we may receive and rejoice in Your Word of Truth. And so, Lord, now as we come to celebrate the Lord's Supper, let our celebration truly be in remembrance of what our Lord endured. Let it direct us to rejoice in sins forgiven. For, Lord, we still come to you as sinners. We still come to you as very feeble, as those who have not obeyed all you have called us to do, and yet we can know with assurance there is a covering not just a psychological covering, not just good words, but Lord, the truth of the righteousness of God, imputed, given to those who receive such through faith in You alone. Let us have this as our celebration, we pray, in Jesus' great name. Amen.