Cain and Abel - The Two Ways and the Two Races.

(GENESIS 4)

THE language in which Scripture tells the second great event in history is once more exceedingly simple.

Two of the children of Adam and Eve are alone mentioned: Cain and Abel. Not that there were no others,

but that the progress of Scripture history is connected with these two. For the Bible does not profess to

give a detailed history of the world, nor even a complete biography of those persons whom it introduces. Its

object is to set before us a history of the kingdom of God, and it only describes such persons and events as

is necessary for that purpose. Of the two sons of Adam and Eve, Cain was the elder, and indeed, as we

gather, the first-born of all their children. Throughout antiquity, and in the East to this day, proper names are

regarded as significant of a deeper meaning. When Eve called her first-born son Cain ("gotten," or

"acquired"), she said, "I have gotten a man from Jehovah."  5

Apparently she connected the birth of her son with the immediate fulfillment of the promise concerning the

Seed, who was to bruise the head of the serpent. This expectation was, if we may be allowed the

comparison, as natural on her part as that of the immediate return of our Lord by some of the early

Christians. It also showed how deeply this hope had sunk into her heart, how lively was her faith in the

fulfillment of the promise, and how ardent her longing for it. But if such had been her views, they must have

been speedily disappointed. Perhaps for this very reason, or else because she had been more fully informed,

or on other grounds with which we are not acquainted, the other son of Adam and Eve, mentioned in

Scripture, was named Abel, that is "breath," or "fading away."

What in the history of these two youths is of scriptural importance, is summed up in the statement that

"Abel was a keeper of sheep, but Cain was a tiller of the ground." We next meet them, each bringing an

offering unto Jehovah; Cain "of the fruit of the ground," and Abel "of the firstlings of his flock, and of the

fat thereof." Jehovah "had respect unto Abel and his offering," probably marking His acceptance by some

outward and visible manifestation; "but unto Cain and his offering He had not respect." Instead of inquiring

into the reason of his rejection, and trying to have it removed, Cain now gave way to feelings of anger and

jealousy. In His mercy, God indeed brought before him his sin, warned him of its danger, and pointed out the

way of escape. But Cain had chosen his course.

Meeting his brother in the field, angry words led to murderous deed, and earth witnessed the first death, the

more terrible that it was violent, and at a brother's hand. Once more the voice of Jehovah called Cain to

account, and again he hardened himself, this time almost disowning the authority of God. But the mi ghty

hand of the Judge was on the unrepenting murderer.

Adam had, so to speak, broken the first great commandment, Cain the first and the second; Adam had

committed sin, Cain both sin and crime. As a warning, and yet as a witness to all, Cain, driven from his

previous chosen occupation as a tiller of the ground, was sent forth "a fugitive and a vagabond in the

earth." So - if we may again resort to analogy - was Israel driven forth into all lands, when with wicked hands

they had crucified and slain Him whose blood "speaketh better things than that of Abel." But even this

punishment, though "greater" than Cain "can bear," leads him not to repentance, only to fear of its

consequences. And "lest any finding him should kill him," Jehovah set a mark upon Cain, just as He made

the Jews, amidst all their persecutions, an indestructible people.

Only in their case the gracious Lord has a purpose of mercy; for they shall return again to the Lord their God

- "all Israel shall be saved;" and their bringing in shall be as life from the dead. But as for Cain, he "went out

from the presence of Jehovah, and dwelt in the land of Nod, that is, of "wandering" or "unrest." The last