The difference in character and testimony be-tween Abel and Cain is suggested in their names, the former meaning a "vapor," or breath, and the latter, "acquired."

As an acquisition the latter seems to be regarded as the promised deliverer,- "the seed of the woman," although in fact the seed of the man, and incapable of meeting his parents' conqueror, the devil. It would also seem that he is injured by the false glamour attaching to him, so that he becomes proud and can brook no correction-even from God (Gen. 4:6,7).

THE MEANING OF ABEL

however, suggests that a true understanding is reached, for a name that means a vapor, or breath, regards the younger brother as helpless and dependent. He is properly named and presented before God "in whose hand is the breath of all mankind" (Job 12:10).

This start in life is beneficial; it does not inject into the boy's mind the bias of pride; and leaves him in a frame of mind more apt to profit by the parental instruction which will be imparted to both brothers. Thus he will learn to consider the character of God who has been dishonored by his parents. He will understand the awfulness of the entrance of sin into this world. And he will accept the truth of its effect upon himself as born outside Eden, and recognize that the only way of approach to God is by a sacrifice setting forth the unblemished excellency and devotedness not found in Adam's children. He listens with understanding to the story of the fall. He conceives the futility of the fig-leaf coverings his parents had clothed themselves in, and appreciates the significance of those "coats of skins" furnished by God at the cost of the death of victims, pointing to atonement by "the Seed of the woman," who would be born of the blessed virgin Mary, who would become "a little lower than the angels for the suffering of death"-for us. Consequently as a

KEEPER OF SHEEP

we believe that Abel's purpose is to prepare them for sacrifice. As food they are disallowed, and as furnishing clothing their use is very limited. Thus we discern in his occupation the recognition of God's claims. This view of him is further strengthened by the evident pleasure of the Holy Spirit in naming his occupation before that of his brother. And the latter's subsequent behavior lends color to the unbelief that in his tilling of the ground (however right in itself), he expresses the assumption of approach to God upon the basis of personal character and works, as he brings the fruits of a sin-cursed earth and ignores the fall. The contrast to this is revealed in Abel's offering of the

FIRSTLINGS OF THE FLOCK AND OF THE FAT THEREOF.

He approaches God by a victim of excellence. It is not that his offering deals with the question of specific sins-as does the sin offering, alluded to in Gen. 4:7, "a sin offering coucheth at the door" (N.T.)-for the description of his offering is that of the burnt offering, portraying Him whose death ascended as a sweet incense to God.

The firstborn-"the Lord's firstlings" (Lev. 27:26)- sets forth Christ in the strength and excellency of His being entirely devoted to God in death. The "fat thereof" depicts that inward reserve of energy always available for God, and on the cross searched through and through by a holy and discriminating God, and found delightful as it ascends fragrantly like as burning sweet incense ascends.

This sacrifice furnished a covering for man; it was "atonement" (Lev. 1:4); it was the presentation to God of One who gave Him delight, while by that fact excluding man in the flesh.

In Hebrews 11:4 we further learn that Abel's offering was

THE ACTION OR FAITH

It was not a form of credulity but an intelligent response to the communications of God. "Faith cometh by hearing, and hearing by the word of God." The entrance of God's word giveth light. Never does God ask men to take "leaps in the dark." The victims of credulity who do take such leaps are those who rest upon the "hypotheses" of men while refusing the testimony of divine fact. We thus see that by his faith Abel gives pleasure to God, for "without faith it is impossible to please Him." Moreover "he obtained witness that he was righteous." On the ground of approach to God by sacrifice, he is accounted righteous before God, in whose presence he is covered by the victim who dies for him.

We may now consider

HIS DEATH.

Cain, obdurate and bitter, inveigles his brother into a conversation in a hidden spot, and slays him. Abel is slain because his murderer is "of that wicked one' (1 John 3:12). His mind is obsessed by a similar disposition and, as far as it is possible for a human being, by a Satanic viewpoint. With determination inspired by an evil bias as Satan's instrument, he slays the one who pleases God by offering the right sacrifice. But that is not all.

The human energy necessary for this crime is furnished by Satan with consummate skill. Cain is aroused "because his own works were evil, and his brother's righteous" (1 John 3:12). Opposition to the redemptive plan of God exhibits its character in evil works, whereas submission thereto expresses itself in righteous works. And so evident is this that Cain cannot abide the witness against his evil character, he is inflamed with hatred, and murders him.

But although the Satanic purpose was to use this proud and enraged man to remove and forever silence the witness to God's character, he failed in so doing. For in wherein he "being dead yet speaketh" (Heb. 11:4), God makes Him one of His most effective speakers. So much so, that the Lord puts him at the head of the list of prophets (Luke 11:49-51). For no prophet searches the heart and lays bare its secrets more effectively than Abel. Down the ages he comes and by his stand for God points out to mankind unerringly the doom that ends "the way of Cain." Unansweringly he shows that there is no self-recovery in man; that Christ alone gives pleasure to God and can be the "covering" for man. To Abel this was dearer than life, and because of this he died, nevertheless it is in this way that he "yet speaketh." R. J. Reid