Genesis

But grace could work. The grace of a God above the evil of man, and Abel approaches Him by faith.

Hereon follows the separation of the families of God and of the enemy, of the world and of faith. Abel comes as guilty, and, unable as he is to draw near to God, setting the death of another between himself and God, recognises the judgment of sin — has faith in expiation. Cain, labouring honestly outwardly where God had set him to do so, externally a worshipper of the true God, has not the conscience of sin; he brings as an offering the fruits which are signs of the curse, proof of the complete blinding of the heart, and hardening of the conscience of a sinful race driven out from God. He supposes that all is well; why should not God receive him? There is no sense of sin and ruin. Thus is brought in sin, not only against God which Adam had fully wrought, but against one's neighbour, as it has been displayed in the case of Jesus; and Cain himself is a striking type of the state of the Jews.

In these two chapters we have sin in all its forms, as a picture set before us, in Adam's and Cain's conduct — sin in its proper original character against God, and then more particularly against Christ (in figure) in the conduct of Cain, with its present consequences set forth as regards the earth. We may remark, in both Adam's and Cain's case, how the government of God on the earth is set in prominence as to the effects of sin. Separation from God of a being capable of, and naturally formed for, intercourse with Him, is there, but left rather for the moral weighing of the soul. The publicly revealed judgment is that of consequences on earth. It is clearly said no doubt, "He drove out the man" with whom He was to have held intercourse (chap. 3); and "from thy face," says Cain, "am I driven out" (chap. 4). But what is developed is the earthly condition. Adam is shut out from a peaceful and unlaborious paradise, to labour and till the ground. Cain is cursed from the earth in this very position, and a fugitive and a vagabond; but he will be as happy there as he can, and frustrate God's judgment as far as he can, and settle himself in comfort in the earth as his, where God had made him a vagabond *; and that is the world. Here it is first pictured in its true character.
{* Nod is "vagabond." God had made him Nod; and he settles himself, calls "the land after his own name," or at least his son's name, as an inheritance, and embellishes his city with arts and the delights of music — a remarkable picture.}

Remark also the two solemn questions of God: "Where art thou?" — man's own state apart from God — intercourse with Him lost; and, "What hast thou done?" — sin committed in that state; of which the consummation and full witness is in the rejection and death of the Lord.

In the history of Lamech we have on man's part, self-will in lust (he had two wives), and vengeance in self-defence; but, I apprehend, an intimation in God's judgment, that as Cain was the preserved though punished Jew, his posterity at the end, before the heir was raised up and men called on Jehovah in the earth, would be sevenfold watched over of God. Lamech acknowledges he had slain to his hurt, but shall be avenged.

In the second chapter then we have man in the order of created blessing, the state in which he is; in the third, man's fall from God, by which his intercourse with God on this ground is foreclosed; in the fourth, his wickedness in connection with grace in the evil state resulting from his fall; what the world thereupon became; man being driven out from the presence of Him who accepted by sacrifice in grace, and ordering its comforts and pleasures without God, yet borne with; and a remnant preserved, and the heir of God's counsels, Seth, set up, and men calling on the name of God in relationship with them, that is, on Jehovah.

Driven from the presence of God, Cain seeks, in the importance of his family, in the arts and the enjoyments of life, temporal consolation, and tries to render the world, where God had sent him forth as a vagabond, a settled abode and as agreeable as possible, far from God. Sin has here the character of forgetfulness of all that had passed in the history of man; of hatred against grace and against him who was the object and vessel of it; of pride and indifference; and then despair, which seeks comfort in worldliness. We have also the man of grace (Abel, type of Christ and of them that are His) rejected, and left without heritage here below; man, his enemy, judged and abandoned to himself; and another (Seth) the object of the counsels of God, who becomes heir of the world on the part of God. We must remember however that they are only figures of these things, and that in the antitype the Man who is heir of all is the same as He who has been put to death.