Christ in Abel (3)

Christ is the Shepherd, and Christ is the Sacrifice - this much we have learned from the life of Abel so far. What can we learn from his death? It is the first incidence of violent death in the Bible, and serves to illustrate much concerning the death of Christ. 

The Slaughter 

"Cain spoke to Abel his brother. And when they were in the field, Cain rose up against his brother Abel 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 the LORD said, "What have you done? The voice of your brother's blood is crying to me from the ground. And now you are cursed from the ground, which has opened its mouth to receive your brother's blood from your hand" (Gen 4.8-11 ESV).

1. The Brother of Abel

Cain was religious, we learn that from the fact that he "offered" alongside Abel. But his religion consisted of the works of his hands, presented to God, with the intention that he would be accepted on that basis.

In the  New Testament, however, we learn much about Cain's true character and conduct. He "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). 

So, Cain had a veneer of external religion, and yet within he was corrupt. This cannot help but turn our mind to the society in which the Lord Jesus lived. The Lord was the most gracious of men, but he denounced some in His day in the strongest possible terms: "Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity" (Matt 23.27-28). 

Cain's true character was manifested in his treatment of Abel. He "slew his brother", and the reason was that his own "works were evil, and his brother's righteous" (1 John 3.12). 

External religion does not remove internal corruption, and the true character of the religious leaders in the days of the Lord was likewise manifested in their attitude to Him. The Lord stated "If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin" (John 15.22). The idea is that, the life of the Lord Jesus among the people, and the subsequent rejection of Him by the religious leaders, exposed their true character. They no longer had a covering for the corruption of their heart. They "hated me" He could say "without a cause" (John 15.15).

Peter faced the nation with their guilt when calling them to repentance: "Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs ... ye have taken, and by wicked hands have crucified and slain" (Acts 2.22-23) "The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go. But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses" (Acts 3.13-15). 

Down through the centuries false religion and religious hypocrisy have unitedly  caused rivers of blood to flow! This began with the slaughter of Abel, and reached it zenith in the crucifixion of the Son of God. It continues to this day. 

2. The Blood of Abel 

The "blood" of Abel is mentioned twice in Genesis 4, and three times in the New Testament. 

According to Gen 4, the blood of Abel "crieth unto" God from the ground, for judgment. The Lord Jesus picks up this lesson in his teaching in Matthew 23, as He warned the leaders of Israel of coming judgment: "Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation" (Matt 23.34-36). 

Thus, linked with the "blood of righteous Abel" is a cry that calls to God to judge the criminal, it is a cry for justice. It is a call to punish those who have committed the crime, and have shed that blood.

However, when we come to Hebrews 12 we read that the blood of Christ "speaketh better things than that of Abel" (Heb 12.24). The meaning is that, the shed blood of the Lord Jesus also cries, but not for punishment! His blood cries for pardon for those who trust Him. 

The blood of our Lord Jesus Christ does not demand that justice BE satisfied, it rather declares that justice HAS BEEN satisfied. It is this fact that enables God to be "just, and the justifier of him which believeth on Jesus" (Rom 3.26). Grace can flow out to all, because God's justice has been satisfied.

In our meditations we have viewed Christ in Abel's shepherding, sacrifice, and slaughter! May our hearts rejoice that His blood avails for all who trust Him. God's justice is forever satisfied, and, as the hymn puts it:

"Grace is flowing like a river

Millions there have been supplied;

Still it flows, as fresh as ever

From the Saviour's wounded side!

None need perish, All may live, 
For Christ has died" 

Christ in the Fall (4)

In our previous posts on Genesis 3, we have traced out the Lord Jesus as contrasted with Adam and Eve, as calling to Adam and Eve, and as conquering for Adam and Eve. Today, we see Him typified in the covering provided by the LORD God for Adam and Eve. 

The Covering 

The immediate result of the fall was that "the eyes of them both were opened, and they knew that they were naked" (v7). 

From the moment when they became conscious of "good and evil" in the broadest moral sense, they knew that nakedness was unsuitable for the presence of God. A covering was required, "and they sowed fig leaves together, and made themselves aprons" (v7). 

This covering showed some awareness of need, but did not properly assess God's righteousness. It did not cover them as God intended them to be covered. God intervened and "Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them" (v21).

Thinly veiled under historical detail is a symbolic meaning which is expanded upon through Scripture. 

The Covering of Works

Adam and Eve were exposed before God, and they knew it. So "all things are naked and opened unto the eyes of him with whom we have to do" (Heb 4.13). With the backdrop of their disobedience, they were conscious that they were unfit for His presence. 

Thus they endeavoured to solve the problem by the application of initiative, ingenuity, and industry. They "sowed fig leaves together, and made themselves aprons" (v7). However, even with this covering they were aware that they remained unfit for God's presence, for when they "heard the voice of the LORD God walking in the garden in the cool of the day ... Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden". 

All of their efforts did not give peace to the conscience or assurance of acceptance. Is this not, in embryo, the problem of man-centred religion which has been perpetuated down through the centuries?  Adam and his wife must learn that nothing of man, no work or endeavour, will satisfy God's demands, or give peace to the troubled conscience. 

The Covering of Grace

However, on the principle of grace alone, another covering was soon provided. Consider:

The Source: This covering was provided by God Himself! "Unto Adam ... did the LORD God make coats of skin, and clothed them". This is most important because it was God before whom they were exposed, and His covering would meet His own requirements! It was not man's ingenuity, but God's idea. It was God's plan and not mans. 

The Sacrifice: The fact that "coats of skin" were used is the first record of the sacrifice of an animal. God had previously stated that sin would bring death (Gen 2.17), and here the death of an innocent victim, for the purpose of making the man acceptable before God, clearly indicates the inflexible character of God's righteousness. 

The Symbolism: Once again, the spiritual import of these historical details is evident. The covering required for acceptance with God is provided by God, and obtained through sacrifice. At the very dawn of humanity's existence God provided an object lesson on His intended means of salvation. 

The Son of God, sent by the Father, would come to provide salvation for the world (John 3.17). To do so He must die, suffering the punishment for our sins, dying the death we deserve. His life would voluntarily be given. He would offer "one sacrifice for sins" (Heb 10.12). More than that, His personal acceptance before God would become the acceptance of those who trust Him. "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him" (2 Corinthians 5.21). Upon believing, a person is placed "in Christ", and therefore declared righteous, treated as righteous, and accepted with the same acceptance that is Christ's before God! 

"Behold a spotless Victim dies,

My surety on the tree;

The Lamb of God, the Sacrifice,

He gave Himself for me"

(Anonymous)

"So dear, so very dear to God,

More dear I cannot be;

The love wherewith He loves the Son;

Such is His love for me!"

(Catesby Paget).