Genesis 4:1-26; Genesis 5:1-32III. The Relation of Man to His Fellowmen (Genesis 4:1-26; Genesis 5:1-32) Here is set before us the development of sin in the family life. The “ image of God” had been lost in the fall, so we are now told that Adam “ begat a son in his own likeness, after his own image” (cf. Genesis 5:1; Genesis 5:3). Note the expression “ after his own image” -not after the “ image of God.” Did David have this thought in mind when he said: “ Behold, I was shapen in iniquity; and in sin did my mother conceive me” (Psalms 51:5)? Genesis 4:1-26 contains the story of the two brothers, their occupations and their offerings. In Cain we see the result of nursing evil thoughts until they grow into murder (cf. 1 John 3:11-16). Cain’ s offering was rejected because of the condition of his heart. The heart, not the altar, sanctifies the gift (cf. 1 John 3:12). Abel’ s offering was accepted because he was in right relations with God: “ By faith Abel offered unto God a more excellent sacrifice than Cain” (Hebrews 11:4). There was no respect of persons with God. Had Cain been willing to turn from his evil way, the sin-offering was at the door; he could have offered that, and found favor with God, just as Abel offered an acceptable sacrifice. There seems to be no doubt but what our first parents and Cain and Abel had received instructions with reference to their proper approach unto God. Abel came in the right way, both as to life and sacrifice-by faith and with blood; Cain did neither, although he could have done both. It seems apparent that the main purpose of chapters four and five is to set before us the beginning of two different lines of development-Cain, representing the godless (Genesis 4:1-25), and Seth, representing the godly seed (Genesis 4:25-26; Genesis 5:1-32). Genesis 4:1-26 shows the growth of the line from Cain, and it is worth noting that the line begins (Genesis 4:8) and ends (Genesis 4:23-25) with murder; whereas the line of Seth begins with godliness (Genesis 4:26) and ends with translation into God’ s presence (Genesis 5:24). It is evidently the purpose of the writer of Genesis to set before us the beginning of the promised line, through which should come the Messiah. Here begin two different tendencies, dispositions, orders, two different races, as it were, two great classes with different attitudes towards God and His promises-the line of Seth and his posterity, submitting to God by faith; the line of Cain and his posterity, showing obstinate estrangement from God. These two lines show the development of evil, and the development and carrying out of the purpose of God in the world. The line of Cain and his posterity is traced in Genesis 4:1-25. The development of sin and wickedness is noticeable. Note the progress of worldliness in the building of cities which Cain named after his posterity, the invention of the arts and weapons of war; the line, finally, becoming so debased as to write poetry about murder. The seventh in the line of Cain was a murderer. That is, as it were, the completion of the development of this line. In the line of Seth and his posterity (Genesis 4:26; Genesis 5:1-32) is set forth the godly seed. This line is traced to its seventh, Enoch, who walked with God, and ends in endless life. Now men began to call themselves by the name of Jehovah (Genesis 4:26; cf. Acts 11:26). This would seem to indicate an opposition to those who probably called themselves after the names of idols. Striking differences are noted in the genealogies of Cain and Seth. The Cainites are mentioned first; the Sethites last (cf. 1 Corinthians 15:46). No ages or particulars are attached to the line of Cain, but are always to the line of Seth. The line of Cain stands for an ungodly civilization as its ultimate aim, while the line of Seth represents a development built on principles governed by the fear of God.