We have then the principle on which thus fallen men can stand, or do stand with God—this on the ground of coming, and how they could come.
I should question " accepted " in verse 7, the rather as s'eth (exaltation) is used for it here. The whole question of relationship—faith, by a sacrifice—doing well, if it existed, recognized, and therein eldership—lifting up—Abel's desire would be to him, as Eve's to Adam, and he would rule over him—otherwise, it must be khat-tath (sin offering), sin was at the door.
All this is the ground of nature—faith knows how it is met in Christ, He has been made sin for us; the whole history of nature and grace is here.
Then it is secondly, not merely " where art thou? " as to sin against God—but " where is thy brother? "
Then, " cursed are thou "—but neither is this in se final judgment—it is " from the earth," as the Jews of whom it is a type.
Then, the whole effect of going from the presence of the Lord, and settling in the world, i.e., we have the extent and character of sin—the suffering of the righteous, and the substitution of the appointed Seth.
NOTE.—Ish (a man) the name of strength and honor—Seth calls his son Enos (a fallen man) the contrary. Ish was the head of hope in nature—Ishshah was taken out of Ish. Nature also takes Jehovah with it in accomplishing its hope, according to promise, and says " I have gotten," but it must come to Abel (vanity and emptiness)—if accepted, and come by death and to death, be rejected of men even to death.