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 mighty 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 that we read of him is still in accordance with all his previous life: "he builded a city, and called the name of the city, after the name of his son, Enoch."

     Now, there are some lessons quite on the surface of this narrative. Thus we mark the difference in the sacrifice of the two brothers - the one "of the fruit of the ground," the other an animal sacrifice. Again, the offering of Cain is described merely in general terms; while Abel's is said to be "of the firstlings of his flock" - the first being in acknowledgment that all was God's, "and of the fat thereof," that is, of the best. So also we note, how faithfully God warns, and how kindly He points Cain to the way of escape from the power of sin. On the other hand, the murderous deed of Cain affords a terrible illustration of the words in which the Lord Jesus has taught us, that angry bitter feelings against a brother are in reality murder (Matthew 5:22), showing us what is, so to speak, the full outcome of self-willedness, of anger, envy, and jealousy. Yet another lesson to be learned from this history is, that our sin will at the last assuredly find us out, and yet that no punishment, however terrible, can ever have the effect of changing the heart of a man, or altering his state and the current of his life. To these might be added the bitter truth, which godless men will perceive all too late, that, as Cain was at the last driven forth from the ground of which he had taken possession, so assuredly all who seek their portion in this world will find their hopes disappointed, even in those things for which they had sacrificed the "better part." In this respect the later teaching of Scripture (Psalm 49) seems to be contained in germ in the history of Cain and Abel.

     If from these obvious lessons we turn to the New Testament for further light on this history, we find in the Epistle of Jude (ver. 2) a general warning against going "in the way of Cain;" while St. John makes it an occasion of admonishing to brotherly love:

     "Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous." (1 John 3:12)

     But the fullest information is derived from the Epistle to the Hebrews, where we read, on the one hand, that "without faith it is impossible to please God," and, on the other, that "by faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he, being dead, yet speaketh." (Hebrews 11:4)

     Scripture here takes us up, as it were, to the highest point in the lives of the two brothers - their sacrifice - and tells us of the presence of faith in the one, and of its absence in the other. This showed itself alike in the manner and in the kind of their sacrifice. But the faith which prompted the sacrifice of Abel, and the want of faith which characterized that of Cain, must, of course, have existed and appeared long before. Hence St. John also says that Cain "was of that wicked one," meaning that he had all along yielded himself to the power of that tempter who had ruined our first parents. A little consideration will explain this, and, at the same time, bring the character and conduct of Cain into clearer light.

     After the fall the position of man towards God was entirely changed. In the garden of Eden man's hope of being confirmed in his estate and of advancing upwards depended on his perfect obedience. But man disobeyed and fell. Henceforth his hope for the future could no longer be derived from perfect obedience, which, indeed, in his fallen state was impossible. So to speak, the way of "doing" had been set before him, and it had ended, through sin, in death. God in His infinite grace now opened to man another path. He set before him the hope of faith. The promise which God freely gave to man was that of a Deliverer, who would bruise the head of the serpent, and destroy his works. Now, it was possible either to embrace this promise by faith, and in that case to cling to it and set his heart thereon, or else to refuse this hope and turn away from it. Here, then, at the very opening of the history of the kingdom, we have the two different ways which, as the world and the kingdom of God, have ever since divided men. If we further ask ourselves what those would do who rejected the hope of faith, how they would show it in their outward conduct, we answer, that they would naturally choose the world as it then was; and, satisfied therewith, try to establish themselves in the earth, claim it as their own, enjoy its pleasures and lusts, and cultivate its arts. On the other hand, one who embraced the promises would consider himself a pilgrim and a stranger in this earth, and both in heart and outward conduct show that he believed in, and waited for, the fulfillment of the promise. We need scarcely say that the one describes the history of Cain and of his race; the other that of Abel, and afterwards of Seth and of his descendants. For around these two - Cain and Seth -as their representatives, all the children of Adam would group themselves according to their spiritual tendencies.

     Viewed in this light the indications of Scripture, however brief, are quite clear. When we read that "Cain was a tiller of the ground," and "Abel was a keeper of sheep," we can understand that the choice of their occupations depended not on accidental circumstances, but quite accorded with their views and character. Abel chose the pilgrim-life, Cain that of settled possession and enjoyment of earth. The nearer their history lay to the terrible event which had led to the loss of Paradise, and to the first giving of the promise, the more significant would this their choice of life appear. Quite in accordance with this, we afterwards find Cain, not only building a city, but calling it after the name of his own son, to indicate settled proprietorship and enjoyment of the world as it was. The same tendency rapidly unfolded in his descendants, till in Lamech, the fifth from Cain, it had already assumed such large proportions that Scripture deems it no longer necessary to mark its growth. Accordingly the separate record of the Cainites ceases with Lamech and his children, and there is no further specific mention made of them in Scripture.

     Before following more in detail the course of these two races - for, in a spiritual sense, they were quite distinct - we mark at the very threshold of Scripture history the introduction of sacrifices. From the time of Abel onwards, they are uniformly, and with increasing clearness, set before us as the appointed way of approaching and holding fellowship with God, till, at the close of Scripture history, we have the sacrifice of our blessed Lord and Savior Jesus Christ, to which all sacrifices had pointed. And not only so, but as the dim remembrance of a better state from which man had fallen, and of a hope of deliverance, had been preserved among all heathen nations, so also had that of the necessity of sacrifices. Even the bloody rites of savages, nay, the cruel sacrifices of best-beloved children, what were they but a cry of despair in the felt need of reconciliation to God through sacrifice - the giving up of what was most dear in room and stead of the offerer? These are the terribly broken pillars of what once had been a temple; the terribly distorted traditions of truths once Divinely revealed. Blessed be God for the light of His Gospel, which has taught us "the way, the truth, and the life," even Him who is "the Lamb of God, which taketh away the sin of the world."

5 It may be well here to note that whenever the word Lord is printed in our English Bibles in capitals, its Hebrew equivalent is Jehovah - a term which marks the idea of the covenant God.