Exegetical and Hermeneutical Commentary of Hebrews 11:5
By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.
5. Enoch was translated ] Lit., “was transferred (hence)” (Gen 5:24; Sir 44:16 ; Sir 49:14 ; Jos. Antt. i. 3. 4.
was not found, because God had translated him. Gen 5:24 (LXX. Cod. Alex).
he had this testimony ] “he hath had witness born to him;” “Enoch walked with God,” Gen 5:24 (LXX. “ pleased God”).
Fuente: The Cambridge Bible for Schools and Colleges
By faith Enoch was translated – The account of Enoch is found in Gen 5:21-24. It is very brief, and is this, that Enoch walked with God, and was not, for God took him. There is no particular mention of his faith, and the apostle attributes this to him, as in the case of Abel, either because it was involved in the very nature of piety, or because the fact was communicated to him by direct revelation. In the account in Genesis, there is nothing inconsistent with the belief that Enoch was characterized by eminent faith, but it is rather implied in the expression, he walked with God. Compare 2Co 5:7. It may also be implied in what is said by the apostle Jude Jud 1:14-15, that he prophesied, saying, Behold the Lord cometh with ten thousand of his saints, etc. From this it would appear that he was a preacher: that he predicted the coming of the Lord to judgment, and that he lived in the firm belief of what was to occur in future times. Moses does not say expressly that Enoch was translated. He says he was not, for God took him. The expression he was not, means he was no more among people; or he was removed from the earth. This language would be applicable to any method by which he was removed, whether by dying, or by being translated. A similar expression respecting Romulus occurs in Livy (i. 16), Nec deinde in terris Romulus fuit. The translation of the Septuagint on this part of the verse in Genesis is, ouch heurisketo – was not found; that is, he disappeared. The authority for what the apostle says here, that he was translated, is found in the other phrase in Genesis, God took him. The reasons which led to the statement that he was transported without seeing death, or that show that this is a fair conclusion from the words in Genesis, are such, as these:
(1) There is no mention made of his death, and in this respect the account of Enoch stands by itself. It is, except in this case, the uniform custom of Moses to mention the age and the death of the individuals whose biography he records, and in many cases this is about all that is said of them. But in regard to Enoch there is this remarkable exception that no record is made of his death – showing that there was something unusual in the manner of his removal from the world.
(2) The Hebrew word used by Moses, found in such a connection, is one which would rather suggest the idea that he had been taken in some extraordinary manner from the world. That word – laaqach – means to take – with the idea of taking to oneself. Thus, Gen 8:20, Noah took of all beasts and offered a burnt-offering. Thus, it is often used in the sense of taking a wife – that is, to oneself Gen 4:19; Gen 6:2; Gen 12:19; Gen 19:14; and then it is used in the sense of taking away; Gen 14:12; Gen 27:35; Job 1:21; Job 12:20; Psa 31:13; Jer 15:15. The word, therefore, would naturally suggest the idea that he had been taken by God to himself, or had been removed in an extraordinary manner from the earth. This is confirmed by the fact that the word is not used anywhere in the Scriptures to denote a removal by death, and that in the only other instance in which it ( laaqach) is used in relation to a removal from this world, it occurs in the statement respecting the translation of Elijah. And the sons of the prophets that were at Bethel, came forth to Elisha, and said to him, Knowest thou that the Lord will take away ( laaqach) thy master from thy head today? 2Ki 2:3, 2Ki 2:5; compare Heb 11:11. This transaction, where there could be no doubt about the manner of the removal, shows in what sense the word is used in Genesis.
(3) It was so understood by the translators of the Septuagint. The apostle has used the same word in this place which is employed by the Seventy in Gen 5:24 – metatithemi. This word means to transpose, to put in another place; and then to transport, transfer, translate; Act 7:16; Heb 7:12. It properly expresses the removal to another place, and is the very word which would he used on the supposition that one was taken to heaven without dying.
(4) This interpretation of the passage in Genesis by Paul is in accordance with the uniform interpretation of the Jews. In the Targum of Onkelos it is evidently supposed that Enoch was transported without dying. In that Targum the passage in Gen 5:24 is rendered, And Enoch walked in the fear of the Lord, and was not, for the Lord did not put him to death – lo – amiyt yityeh Yahweh. So also in Ecclesiasticus or the Son of Sirach (49:14), But upon the earth was no man created like Enoch; for he was taken from the earth. These opinions of the Jews and of the early translators, are of value only as showing that the interpretation which Paul has put upon Gen 5:2 is the natural interpretation. It is such as occurs to separate writers, without collusion, and thus shows that this is the meaning most naturally suggested by the passage.
That he should not see death – That is, that he should not experience death, or be made personally acquainted with it. The word taste often occurs in the same sense. Heb 2:9, that he should taste death for every man; compare Mat 16:28; Mar 9:1; Luk 9:27.
And was not found – Gen 5:24, And he was not. That is, he was not in the land of the living. Paul retains the word used in the Septuagint.
He had this testimony, that he pleased God – Implied in the declaration in Gen 5:22, that he walked with God. This denotes a state of friendship between God and him, and of course implies that his conduct was pleasing to God. The apostle appeals here to the sense of the account in Genesis, but does not retain the very words. The meaning here is not that the testimony respecting Enoch was actually given before his translation, but that the testimony relates to his having pleased God before he was removed. Stuart. In regard to this instructive fragment of history, and to the reasons why Enoch was thus removed, we may make the following remarks:
(1) The age in which he lived was undoubtedly one of great wickedness. Enoch is selected as the only one of that generation signalized by eminent piety, and he appears to have spent his life in publicly reproving a sinful generation, and in warning them of the approaching judgment; Jud 1:14-15. The wickedness which ultimately led to the universal deluge seems already to have commenced in the earth, and Enoch, like Noah, his great-grandson, was raised up as a preacher of righteousness to reprove a sinful generation.
(2) It is not improbable that the great truths of religion in that age were extensively denied, and probably among other things the future state, the resurrection, the belief that man would exist in another world, and that it was maintained that death was the end of being – was an eternal sleep. If so, nothing could be better adapted to correct the prevailing evils than the removal of an eminent man, without dying, from the world. His departure would thus confirm the instructions of his life, and his removal, like the death of saints often now, would serve to make an impression which his living instructions would not.
(3) His removal is, in itself, a very important and instructive fact in history. It has occurred in no other instance except that of Elijah; nor has any other living man been transported to heaven except the Lord Jesus. That fact was instructive in a great many respects:
(a) It showed that there was a future state – another world.
(b) It showed that the body might exist in that future state – though doubtless so changed as to adapt it to the condition of things there.
(c) It prepared the world to credit the account of the ascension of the Redeemer. If Enoch and Elijah were removed thus without dying, there was no intrinsic improbability that the Lord Jesus would be removed after having died and risen again.
(d) It furnishes a demonstration of the doctrine that the saints will exist hereafter, which meets all the arguments of the sceptic and the infidel. One single fact overturns all the mere speculations of philosophy, and renders nugatory all the objections of the sceptic. The infidel argues against the truth of the resurrection and of the future state from the difficulties attending the doctrine. A single case of one who has been raised up from the dead, or who has been removed to heaven, annihilates all such arguments – for how can supposed difficulties destroy a well-authenticated fact?
(e) It is an encouragement to piety. It shows that God regards his friends; that their fidelity and holy living please him; and that in the midst of eminent wickedness and a scoffing world it is possible so to live as to please God. The conduct of this holy man, therefore, is an encouragement to us to do our duty though we stand alone; and to defend the truth though all who live with us upon the earth deny and deride it.
(4) The removal of Enoch shows that the same thing would be possible in the case of every saint. God could do it in other cases, as well as in his, with equal ease. That his friends, therefore, are suffered to remain on the earth; that they linger on in enfeebled health, or are crushed by calamity, or are stricken down by the pestilence as others are, is not because God could not remove them as Enoch was without dying, but because there is some important reason why they should remain and linger, and suffer, and die. Among those reasons may be such as the following:
(a) The regular operation of the laws of nature as now constituted, require it. Vegetables die; the inhabitants of the deep die; the fowls that fly in the air, and the beasts that roam over hills and plains die; and man, by his sins, is brought under the operation of this great universal law. It would be possible indeed for God to save his people from this law, but it would require the interposition of continued miracles, and it is better to have the laws of nature regularly operating, than to have them constantly set aside by divine interposition.
(b) The power of religion is now better illustrated in the way in which the saints are actually removed from the earth, than it would be if they were all transported. Its power is now seen in its enabling us to overcome the dread of death, and in its supporting us in the pains and sorrows of the departing hour. It is a good thing to discipline the soul so that it will not fear to die; it shows how superior religion is to all the forms of philosophy, that it enables the believer to look calmly forward to his own certain approaching death It is an important matter to keep this up from age to age, and to show to each generation that religion can overcome the natural apprehension of the most fearful calamity which befalls a creature – death: and can make man calm in the prospect of lying beneath the clods of the valley, cold, dark, alone, to moulder back to his native dust.
(c) The death of the Christian does good. It preaches to the living. The calm resignation; the peace; the triumph of the dying believer, is a constant admonition to a thoughtless and wicked world. The deathbed of the Christian proclaims the mercy of God from generation to generation, and there is not a dying saint who may not, and who probably does not do great good in the closing hours of his earthly being.
(d) It may be added that the present arrangement falls in with the general laws of religion that we are to be influenced by faith, not by sight. If all Christians were removed like Enoch, it would be an argument for the truth of religion addressed constantly to the senses. But this is not the way in which the evidence of the truth of religion is proposed to man. It is submitted to his understanding, his conscience, his heart; and in this there is of design a broad distinction between religion and other things. Men act in other matters under the influence of the senses; it is designed that in religion they shall act under the influence of higher and nobler considerations, and that they shall be influenced not solely by a reference to what is passing before their eyes, but to the things which are not seen.
Fuente: Albert Barnes’ Notes on the Bible
Heb 11:5
Enoch was translated.
Enoch:
I. A CAREER DISTINGUISHED FOR ITS GODLINESS. Walked with God. His life was an embodiment of the Divine.
1. Devoted to God.
(1) Intimately acquainted with God.
(2) In constant fellowship with God.
(3) Full of confidence in God.
(4) Engaged in active service for God.
2. Satisfactory to God.
3. Commended by God.
II. A CAREER REMARKABLE IN ITS TERMINATION. Translated.
1. Exempted from the great trial of life. He was too full of the living God to die.
(1) A special honour for his extraordinary holiness.
(2) An intimation how all might have been taken out of the world, had there been no sin.
(3) A prophecy of victory over death for all the good at the resurrection.
2. Removed from the world in a unique manner.
(1) Pleasant.
(2) Mysterious.
(3) Final.
(4) Suggestive. Proving
(a) That there is a future state.
(b) That the body and soul exist hereafter.
(c) That the departed good dwell with God for ever. (B. D. Johns.)
Enoch, one of the worlds great teachers
1. It is strange that so little is said about Enoch.
2. The comparative shortness of his stay upon earth.
3. The manifest singularity of the life he lived.
I. HE TAUGHT THE WORLD BY HIS LIFE.
1. He walked with God. This implies
(1) An abiding consciousness of the Divine presence.
(2) Cordial fellowship.
(3) Spiritual progress.
2. He pleased God. As the loadstar seems to beam more brilliantly in the firmament the darker grow the clouds that float about it, so Enochs life must have been a luminous power in his age of black depravity.
II. HE TAUGHT THE WORLD BY HIS TRANSLATION
1. That death is not a necessity of human nature.
2. That there is a sphere of human existence beyond this.
3. That there is a God in the universe who approves of goodness.
4. That the mastering of sin is the way to a grand destiny.
III. HE TAUGHT THE WORLD BY HIS PREACHING.
1. The advent of the Judge.
2. The gathering of the saints.
3. The conviction of sinners. (Homilist.)
Faith the secret of holy life and triumphant death
I. THE FAITH BY WHICH THIS HOLY LIFE WAS MAINTAINED.
1. It was a belief in the nature of God. Enoch believed Him to be real, with a belief which reverenced, obeyed, trusted, loved Him.
2. It was also a belief in Gods gifts to all who seek them.
II. THE HOLY LIFE WHICH RESULTED FROM THIS FAITH.
1. Faith led him to please God.
2. This pleasing God was accompanied with the testimony that he pleased Him.
3. This testimony enabled him to walk with God.
III. THE TRIUMPHANT DEATH WHICH RESULTED FROM THIS HOLY LIFE.
1. This death is promised to faith.
2. It is the natural consequence of a holy life.
3. It is assured by the Divine love to those who please God. (C. New.)
Gods testimony to the faith of Enoch:
I. By WHAT AGENCY THIS STATE OF EXISTENCE IS SECURED. It must always be regarded as of the first consequence to ascertain the sources of human characters and human habits, and to what supports they are indebted for their permanence. For many purposes it is important to ascertain and to acquire information with respect to what we may call the secondary virtues of man–that is, those virtues which do not affect his relation towards God; but infinitely more important respecting those dispositions of mind which tend towards futurity. It is, then, above all things important to know how men are led to please God.
1. And here, it must be observed, that men never attain to the state of existence which is now to be described, whilst they are left to the ordinary operation of their own faculties, and governed by the ordinary impulses of their own passions and desires. While men remain in their original condition, under the government of the primitive tendencies of their nature, they are in fact the uniform and positive objects of Divine disapprobation.
2. This fact having been established, we are prepared to advert to a corresponding fact, which may also be scripturally established, namely, that men are brought into a state of existence that is pleasing to God, they are placed in it, and continued in it, solely and entirely by the exertion of the power of the Spirit of God Himself.
II. BY WHAT CHARACTERISTICS THIS STATE OF EXISTENCE IS DISTINGUISHED.
1. It comprehends faith in the Divine testimony. Faith has a peculiar connection with the approbation of God, in consequence of its being the ordained means of imputing to man the merit of a justifying righteousness, that in itself is sufficient to secure his final acceptance as the Judge of the universe.
2. This state of existence also comprehends obedience to the Divine commandments. It cannot be justly questioned by any one that the pleasure of God in man is connected with the conformity of man in heart and in life to the laws of God. The Being who, by the necessity of His moral nature, abhors iniquity, by the same necessity of His moral nature must delight in holiness. But one thing must be remarked by the way of caution. God is not pleased with mens holiness because there is anything of original or independent merit in it; He is pleased with it because He contemplates in it His own work; just as He was pleased when, after the Creation, He is said to have looked on it, and pronounced that it was all very good: He is pleased with it, because it sheds His own lustre, and reflects back the beauty of His own perfections: He is pleased with it, because it advances the revenue of His glory, because it secures the happiness of those in whom it dwells.
3. This state of existence comprehends gratitude for the Divine goodness. The offering of praise by believing men to God cannot but be pleasing in His sight; it is so with the gratitude which is offered in heaven, and At cannot but be so with the gratitude offered on earth.
III. BY WHAT ADVANTAGES THIS STATE OF EXISTENCE IS COMMENDED.
1. Those who exist in a state that is pleasing to God are privileged with near and intimate communion with God.
2. Those who exist in this state possess also the consolations and supports of God in all times of difficulty and of danger.
3. Those who exist in the state which is now described have the security of eternal and perfect happiness in heaven. Pleasing God has an especial connection with the joy of God. (J. Parsons.)
Enochs translation
I. THAT THE END AND THE GREAT PRIVILEGE OF FAITH IS TO BE TRANSLATED OUT OF THE WORLD INTO THE HAPPINESS OF THE ETERNAL STATE.
1. I shall prove the point by Scripture: Receiving the end of your faith, the salvation of your souls (1Pe 1:9). Heaven is there proposed as the chief reward of faith; all that we do, all that we suffer, all that we believe, it is with an aim at the hope of the salvation of our souls. The last article of our creed is everlasting life.
2. I shall by a few reasons prove the interest of believers in eternal life, and why faith gives a title to glory.
(1) Because by faith we are made sons; all our right and title is by adoption. Children may expect a childs portion.
(2) These are the terms of the eternal covenant between God and Christ, that believers should have a right to heaven by Christs death; therefore, whenever the Fathers love and Christs purchase are mentioned, faith is the solemn condition.
(3) Because faith is the mother of obedience, which is the way to eternal life; faith gives a title, and works give an evidence.
(4) By faith that life is begun which shall only be consummated and perfected in glory. The life of glory and the life of grace are the same in substance, but not in degree. Here faith takes Christ, and then life is begun, though in glory it is perfected (1Jn 5:12).
Use 1. To press you to get faith upon this ground and motive, it will give you an interest in heaven.
Use 2. It serves to direct you how to exercise and act faith in order to the everlasting state. Five duties believers must perform.
(1) The first work and foundation of all is to accept of Christ in the offers of the gospel; there is the foundation of a glorious estate.
(2) It directs you to exercise your faith to believe the promise of heaven which God hath made.
(3) Get your own title confirmed; lay claim to your inheritance.
(4) Let us often renew our hopes by serious and distinct thoughts. This is the way to anticipate heaven, by musing upon it (Heb 11:1).
(5) Another work of faith is earnestly to desire and long after the full accomplishment of glory. Faith bewrayeth itself by desires as well as thoughts. All things hasten to their centre.
Use 3. To exalt the mercy of God to believers; once sinners, and by grace made believers. Observe the wonderful love and grace of God in three steps
(1) That He hath provided such an estate for believers. What a miracle of mercy is this that God should think of taking poor despicable dust and ashes, and planting them in the upper paradise, that they should be carried into heaven and made companions of the angels.
(2) That this state is provided freely, and upon such gracious terms.
(3) That God should send up and down the world to offer this salvation to men.
Use 4. Comfort to Gods children against wants, and against troubles and persecutions, and against death itself.
II. THOSE THAT WOULD LIVE WITH GOD HEREAFTER MUST LEARN TO PLEASE GOD ERE THEY DEPART HENCE.
1. What it is to please God. It implies both coming to God, and walking with God.
2. The necessity of pleasing God.
(1) Because this is the means and condition without which we shall never come to enjoy God; it is the way to fit the sons of God for glory, though not the cause of glory (Heb 12:14).
(2) There is a necessity of it by way of sign, and as a pledge of our living with God hereafter–Before his translation he had this testimony, that he pleased God.
(3) It is necessary by way of preparation. Those that walk with God are meet to live with God; they change their place, but not their company; here they walk with God, and there they live with Him for ever.
3. The necessity of pleasing God in the present life–For before his translation, it is said, he had this testimony, that he pleased God. There is a time for all things, and the time of pleasing God is in the present life.
(1) Because this is the time of grace. Here we are invited to walk with God: now we have the means, then we have the recompenses; here Christ Mat 11:28).
(2) This is the time of our exercise and trial.
4. The sooner we begin the better.
(1) Because you make a necessary work sure, and put it out of doubt and hazard. The time of this life is uncertain (Jam 4:14).
(2) In point of obedience, God presseth to now. God doth not only command us to please Him, but to do it presently (Heb 3:7-8). It were just with God, if you refuse Him, never to call you more.
(3) In point of ingenuity. We receive a plenteous recompense for a small service. When a man thinketh what God hath provided for them that love Him and serve Him, he should be ashamed that he should receive so much and do so little; and therefore he should redeem all the time that he can, that he may answer his expectations from God.
(4) It is our advantage to begin betimes, both here and hereafter.
(a) Here. The sooner you begin to please God, the sooner you have an evidence of your interest in His favour, more experience of His love, more hopes of being with Him in heaven; and these are not slight things.
(b) The sooner you begin with God, the greater will your glory be hereafter; for the more we improve our talents here, the greater will be our reward in heaven (Luk 19:16-19).
Use 1. If there be such a necessity of pleasing God, and giving up ourselves to the severities of religion, then it serves for reproof of divers sorts of persons; as
(1) Those that, though they live as they list, as if they were sent into the world for no other purpose but to gratify their carnal desires, yet lay as bold a claim and title to heaven as the best; they doubt not but glory belongs to them, though they cannot make good their title.
(2) It reproves them that think that every slight profession of the name of God will serve the turn; no, you must walk with God and please God.
(3) It reproves those that would please God, but with a limitation and reservation so far as they may not displease men or displease the flesh.
(4) It reproves those that adjourn and put off the work of religion from time to time, till they have lost all time; that use to put off God to the troubles of sickness or the aches of old age.
Use 2. If there be no hope of living with God without pleasing God, oh, then make it the aim and scope of your lives to please the Lord!
(1) Look to the commandments as your rule (Mic 6:8).
(2) Let the promises of God be your encouragement.
(3) You should make the glory of God your chiefest end, or you will be very irregular, and cannot keep pace with God in a constant course of duty. Look, as a man that hath a nail in his foot may walk in soft ground, but when he comes to hard ground he is soon turned out of the way, so when a man hath a perverse aim, he will soon be discouraged with the inconveniences that will trouble him in religion. The spiritual life is called a living to God (Gal 2:19). The end must be right, otherwise the conversation will be but a vain pretence, that will please men but not God Pro 16:2). (T. Manton, D. D.)
Faith exceptionally rewarded
I. WHATEVER BE THE OUTWARD DIFFERENT EVENTS OF FAITH IN BELIEVERS IN THIS WORLD, THEY ARE ALL ALIKE ACCEPTED WITH GOD, approved by Him, and shall all equally enjoy the eternal inheritance.
II. GOD CAN AND DOTH PUT A GREAT DIFFERENCE AS UNTO OUTWARD THINGS, BETWEEN SUCH AS ARE EQUALLY ACCEPTED BEFORE HIM. Abel shall die, and Enoch shall be taken alive into heaven.
III. THERE IS NO SUCH ACCEPTABLE SERVICE UNTO GOD, NONE THAT HE HATH SET SUCH SIGNAL PLEDGES OF HIS FAVOUR UPON, AS ZEALOUSLY TO CONTEND AGAINST THE WORLD IN GIVING WITNESS TO HIS WAYS, HIS WORSHIP, AND HIS KINGDOM, OR THE RULE OF CHRIST OVER ALL.
IV. IT IS A PART OF OUR TESTIMONY TO DECLARE AND WITNESS THAT VENGEANCE IS PREPARED FOR UNGODLY PERSECUTORS and all sorts of impenitent sinners, however they are and may be provoked thereby.
V. The principal part of this testimony CONSISTS IN OUR OWN PERSONAL OBEDIENCE, OR VISIBLE WALKING WITH GOD IN HOLY OBEDIENCE, according to the tenor of the covenant (2Pe 3:11; 2Pe 3:14).
VI. As it is an effect of the wisdom of God to dispose the works of His providence, and the accomplishment of His promises, according to an ordinary established rule declared in His Word, which is the only guide of faith; so SOMETIMES IT PLEASES HIM TO GIVE EXTRAORDINARY INSTANCES IN EACH KIND, BOTH IN A WAY OF JUDGMENT AND IN A WAY OF GRACE AND FAVOUR. Of the latter sort was the taking of Enoch into heaven; and of the former was the destruction of Sodom and Gomorrah by fire from heaven. Such extraordinary acts, either the wicked security of the world, or the edification of the Church, do sometimes make necessary.
VII. FAITH IN GOD THROUGH CHRIST HATH AN EFFICACY IN THE PROCURING OF SUCH GRACE, MERCY, AND FAVOUR IN PARTICULAR, AS IT HATH NO GROUND IN PARTICULAR TO BELIEVE. Enoch was translated by faith; yet did not Enoch believe he should be translated, until he had a particular revelation of it. So there are many particular mercies which faith hath no word of promise to mix itself withal, as unto their actual communication unto us; but yet keeping itself within its bounds of reliance on God, and acting by patience and prayer, it may be, and is, instrumental in the procurement of them.
VIII. THEY MUST WALK WITH GOD HERE WHO DESIGN TO LIVE WITH HIM HEREAFTER; or they must please God in this world who would be blessed with Him in another.
IX. THAT FAITH WHICH CAN TRANSLATE A MAN OUT OF THIS WOULD, CARRY HIM THROUGH THE DIFFICULTIES WHICH HE MAY MEET WITHAL, IN THE PROFESSION OR FAITH AND OBEDIENCE IN THIS WORLD. Herein lies the apostles argument. And this latter the Lord Jesus Christ hath determined to be the lot and portion of His disciples. So He testifies (Joh 17:15). (John Owen, D. D.)
The translation of Enoch:
After the testimony borne to the life of Enoch, his translation scarcely surprises us. We almost look for some such apotheosis of his exalted virtues. Already he has more of the celestial than the earthly in his character; and is more fit to be the companion of angels than to associate with an apostate race. Even the outer nature has experienced the transforming influence of a long course of faith and devotion. Refined and purified beyond the ordinary state of a mortal body, we can conceive of it as fitly entering on immortality without undergoing the purification which death effects. Through a less trying ordeal it may soar to its place among the sons of God; and our moral sense is not shocked when such a superhuman reward is granted to one possessed of such superhuman excellence. Heaven must attract towards itself that which so much resembles itself. And what if the attraction be so strong, that the process of dying and the long waiting for the resurrection be dispensed with, and Heaven at once takes to itself that which is so manifestly its own? Although permitted to enter heaven by a path different from that which ordinary mortals tread, his body would no doubt undergo the change necessary to fit it for the kingdom into which flesh and blood cannot enter–a change in all probability similar to that which takes place in the bodiesof the saints who are alive at the coming of the Lord. We have no account of how or where Enochs translation took place. Perhaps it was promised before as the reward of his holiness, and that his faith in the promise might sustain him under his trials. In that case it would be a long-expected, much desired event. Or, perhaps, it was unexpected, and he was ignorant of what was taking place until the glories of heaven burst upon his view. But the conjecture most pleasing to us is that it was while he was entranced in devotion. When his soul left the world for awhile and soared upward to hold intercourse with God, when loth to disturb the vision and return to battle with the cares, and to be pained with the wickedness of the world, his body rises too, caught up by an invisible power, changing as it ascends, until it becomes pure as the home to which it hastens. Whether it came thus, or otherwise, is of small consequence. Come when and how it might, the transition must have been unspeakably glorious. His translation must have been designed to serve some important purposes. To him it was at once a dispensation of mercy and a mark of honour. A dispensation of mercy, because it severed him from the scenes of wickedness, which had vexed his righteous soul. God took him: properly, took him away. Away from the society of ungodly men, from their taunts and persecutions. Away from the wickedness over which he mourned. Away from the privations of this wilderness state. Away from the many ills to which flesh is heir, and the peculiar troubles which afflict the just. God had tested the fidelity of His servant. He took him away to be with Himself, and the weary one had rest. A mark of honour–for had not God sought to honour him, He might have removed him from all occasions of suffering in the ordinary way. To his neighbours his translation was a testimony to the truth of his prophecy. That prophecy (Jud 1:14-15) was addressed, without doubt, to the ungodly men of his own generation, and predicted the punishment which awaited them because of their ungodliness. And when even this terrible prediction failed to check them in their downward career, how fitted was his translation to make them pause and consider. From the apostles words he was not found, we suppose that the event was known, as if he had been missed by the men of his neigh-bourhood from his accustomed haunts. Doubtless there were eye-witnesses of the event, by whom the manner of his removal would be made public. And thus his absence would be a standing testimony to the truth of his prediction. Most forcibly would it say–Death is not the end of man; for Enoch, though not dead, has departed. As regards ourselves it is fitted most powerfully to commend to us the principle which produced in him such remarkable results. His character was a noble testimony to the power of faith; but his translation shows more impressively what wonders faith can achieve. See in this mighty work the evidence and illustration of the truth that all things are possible to him that believeth. And remember that a faith like Enochs can only be acquired through fellowship with God. While there must be faith in order to fellowship, fellowship fosters and strengthens faith. (W. Landels, D. D.)
The translation of Enoch
Did you ever witness the transit of a planet across the disc of the sun? Ah! but the transit of a soul from truth to truth, by what glass shall we notice that? By what glass shall we tell how the mind marches in its orb–how the spirit advances in its sphere? By what chronology shall we estimate the translation of the soul? But here we have that wonderful fact in the history of man–the history of a souls translation. On this world God will never allow His children to be found longer than they can be useful, either for His glory or their own growth. Even on earth, amidst all the blunders of our most imperfect sociology, what the man is after his translation, is, in more sensible circles, to be inferred from what he was before. There is a young man in my chapel who, to-morrow, will vacate an old inferior seat, held for many years at his desk, and mount to that envied and coveted place–first in the office; second only to that confidential post in the second room. Yesterday, in the office of the principal of the firm, his vigilance, his conscientiousness, his disposition, were all subjects of praise; and before this translation he has had this testimony–that he has pleased his employer. Among the long dun wolds of Kent there was great and unusual merry-making, on the farm of Henry Gibbons, this Christmas; for, although he was leaving his farm of one hundred and fifty acres, he was going to one of five hundred acres. To him, six months since, said his landlord, Henry, you know at Christmas the farm of Beechy Hollow will be vacant, and I love that farm. I was born and brought up there, and I must have somebody there I can trust. Now, that farm you shall have, for I can trust you. Thus in all the translations that are exemplary on earth, and which are removed from the influences of corruption and error, in every state of the advance the progressive spirit has this testimony–that he has pleased before his translation. What right have we to expect a higher rank before we have filled our present duty? You covet more. You have, I assure you, as much honour as you can bear. You have as many duties as you can fulfil. Believe me, there is an exact relation between your power of profitable possession and your power of expenditure. He had this testimony, that he pleased God. It was the testimony of faith. By faith Enoch was translated. In the scale of greatness, by which we rise to please God, the first place is assigned to faith, because it interprets the life; amidst abounding iniquity and hardness of heart, he yielded himself to God, to Gods pleasure and will. He pleased God. He walked with God. By this sublime phrase, I believe something more is intended than we can understand. Amidst the sublime scenes of those primeval woods and vales, what secret communings he held! There were then few illustrious progenitors: kings, statesmen, seers, and poets–he could not walk with those; he could only walk with God, With him now, the simple, poor man, to whom the Bible unfolds its treasures and prayer its armoury, and meditation its sacred refectory, and paradise its distant gleaming palace–with him may this man compare. Like Enoch, he walks alone with God in his simplicity and holy dignity. He pleased God–he was a preacher of righteousness, and part of his sermon has come down even to our own age. Very dreadful are the words of a man who comes from intimate fellowship with Divine holiness, to pour his pathos and his pity and his indignation over a lost world. Like Jonathan Edwards, a soul–a pity–a heart of holiness–a hermit existence–and a speech of fire. And then God took him–after three hundred and sixty-five years had been given to him, God took him; to show to the ungodly world that he was not limited to the ordinary operations of the laws of Nature, and to proclaim to the race of giants, the children of Cain, His authentication of His servants life–He translated him. (E. P. Hood.)
Walking up to our ascension
There may be a little difficulty in seeing how the translation, or ascension of Enoch, was the result of Enochs faith. Did he believe in an ascension? and was it given to his trust and expectation of that very thing? Where did he learn it? Yet, by faith Enoch was translated. We must enlarge the question. It is not always necessary, in order to secure a blessing, that we have a faith in that particular gift. No doubt a special faith, in a special thing, is often given and sometimes required. But faith goes to a certain level, while God goes far beyond the level of the faith. And it is a comfort to know that a general trust in God commands and secures individual mercies. You east yourself universally upon Gods faithfulness: and, beyond a doubt, God will fill in the details, which you never thought of, and which details He sees that you want. And death is a solemn thing. Death may be bitter, even to a child of God! Else, it would not have been said, as a part of the mercy, to Enoch, that he was ,, translated that he should not see death. Nor would it be made the running over of the cup of Jesuss sorrow, that He tasted death for every man. Nevertheless, if it please my heavenly Father to order otherwise, and that I should pass through my grave and gate of death to my body, it will be all well! There is no danger! there is nothing to fear! no real solitude! but only just enough to draw out my Saviours love! It very little matters whence I ascend, or how: I only care for the whither. But who shall ascend into the hill of the Lord? or who shall stand in His holy place? He that hath clean hands and a pure heart. Pray for the gift of the faith in your ascension. See the degrees of faith as they are laid out in the opening of this chapter of faiths triumphs. The understanding faith in the Omnipotence of creation (Heb 11:3). Then the justifying faith in sacrifice (Heb 11:4). And then, in the third degree, translating faith–the faith of glory (Heb 11:5). Walk the walk of faith higher and higher–above the things that are seen. Walk, as Enoch walked–walk, as Elijah walked–walk, as Jesus walked–walk up to your ascension! (J. Vaughan, M. A.)
Enoch opposing the current opinions of the day:
The mare and grand distraction between the child of God and the servant of sin is, that the one lives by faith and the other by sight.
1. A man is sometimes dishonest because the object which he sees engrosses his attention beyond the fear of punishment, which is a matter of faith; and he defrauds or steals. Again, in their judgments men of sin act by sight, not by faith, though men who do these things are compelled sometimes to declare them wrong, and to pronounce a judgment against their actions. They settle those things to be sins which appear to do the most immediate harm, and those to be less sins, or none at all, which do not cause so much immediate perceptible harm. Again, in their religion men of sin act on sight, and men of God on faith. See the worldly man in his religion, as he calls it. It is all the sight parts of religion, none of the faith parts.
(1) They come to church, that is something to be felt. There is the doing something that worse people do not do; therefore they hope by the irksomeness of the act to clear away some sins; they can realise the religion of that.
(2) They read the Bible sometimes; there is a little trouble in that, and it is something they can lay hold of.
(3) They give money in aims; this is something seen and felt; they are doing something more than others.
(4) They speak respectfully of the Church of the land and the ministers of the Church, because there is something easy in it, and by doing so they throw a garb of devotion over themselves, which they see many others have not got. So much is their religion, and here it ends. Men of sin act on sight, not on faith; they are only religious when they see and feel the good of it. Now turn to the religious man influenced by faith.
1. He judges sin by the law of God; he knows coveting is as bad as stealing, because it leads to it; and he knows God condemns the evil thought as well as the evil action.
2. In his duties he acts on faith. He foregoes the indulgence of angry passion, remembering the greater happiness and peace of a loving spirit and the favour of the Saviour who has declared the peacemaker blessed.
3. Above all, in his religion behold the man of faith. What he does is not to be seen of men, but of his Father in heaven, who shall reward him openly.
I. The 11th chapter of Hebrews is, as it were, a bright roll, unfolding to us the men who, in days gone by, have lived by faith and not by sight; they shine like fixed stars in the dark expanse of human life. Let us contemplate the character of Enoch, as showing forth a character influenced by faith, and behold in him another fruit of faith.
1. It seems to mean he knew God, had a just knowledge of God.
2. But it seems to mean, too, that he was intimate and familiar with God.
3. And again, he pleased God. His religion was not only feeling, taken up to-day, put down to-morrow; his religion influenced his practice, altered his conduct, helped him to stand forth the bold supporter of truth in the midst of a wicked generation. Such was his character. Now how was this the result of faith? This character, through a coming Saviour, procured for him translation to glory. He lived above the present world, and apart from the present people, by faith; that is, the tastes, the conversation, the occupation of all around would naturally have made his mind the same with theirs, had it not been for the exercise of the principle of faith. This was Enochs character, and this is the way it was affected by faith. Now let us apply this to ourselves. The fruit or working of faith, which Enochs character shows, consists in living separate from the opinions and practices of the day we live in, and protesting against the errors of that day by word or example; and this by faith.
But, in matters of practice, there are false opinions about in the world, which are against Gods revealed Word, and which consequently are to be rebuked and opposed by the man of faith.
1. Men tell us all devotion is enthusiasm. If a man spend much time in prayer; if a man give up the worlds society; if he be cheerful under affliction; if he have his happiness fixed in another world, not this, the world calls him an enthusiast pursuing a phantom, a dreamer, wholly mistaken as to what religion is, not a soberminded man. Now what does the man of faith answer? what does Enoch answer to the false report of an undiscriminating world? Behold the man of faith. He reads such passages as these, He that loveth father or mother more than Me is not worthy of Me: and he that loveth son or daughter more than Me is not worthy of Me.
2. But again, it is a prevailing error of the day that men need not give up the world; that the doing so is gloomy, melancholy and unnecessary. The man who is directed by faith, whose eye is looking for the unseen hereafter, who is not dazzled by the lamps of present pleasure and excitement, answers the erroneous opinion of the world by an appeal to the Bible.
(1) He may demand, What is the world, and what does the Bible mean by the world, if the utmost excess of gaiety–gaiety dissipating devotion, gaiety and pleasure inviting the support of infamous characters, gaiety ruining the health and wasting the time, company where God is never mentioned, where religion is never introduced, and where its introduction would be misplaced–if this is not the world, what is?
(2) He may show that the Bible plainly declares that the friendship of the world is enmity with God; Ye cannot serve God and mammon.
(3) He may show that while such pleasure and such society is given up, we need not be gloomy; far, very far from it. Thus the man influenced by faith may answer and refute, like Enoch, the current opinions of the day, that the world need not be given up, and that those who withdraw from it are morose and gloomy. (E. Monro.)
The man that is missed when he is gone:
The suggestion is very beautiful as to the way in which he was wanted and missed when he was gone. It seems to point to some scene, veiled in one of Gods august silences, when Methuselah and the other sons and daughters found the tent or the chamber empty, sought the saintly father everywhere and found him not–found not even the body–could but infer, till God inspired and wrote it down, that which had happened–namely, that the life was so full of God, the walk with God so close and so intimate, the sight of God by faith so constant and so intuitive, that it had pleased the Divine Companion to make a new thing in the earth, to send down a hand from above and deliver His servant out of the waters of time, from the surrounding of the strange children of an untoward generation, and to carry him by a short and direct passage to the land of an everlasting rest and peace. We who know what one righteous man may be, in a house or in a city–how dear to his own, how necessary to a wider circle, whose counsellor, whose oracle, probity and wisdom and piety have made him–can faintly picture that sorrowful morning, when Enoch was not found, because God had translated him; when the life of that household, that neighbourhood, that country, must henceforth be lived without him–without his help, without his example, without his sympathy, without his prayers. I know not that we ought to desire to be missed when we are gone; but I know that, whether desiring this or no, we ought all so to live as that we shall be wanted when we are not found. There is no replacing, on earth, of the really missed one. That house, that town, that Church must learn to do without him. If the loss really leads any one to inquire into the secret of it–to ask why he was so much to others and to his own–to discover the royal road, which honest prayer is, into the sanctuary which he frequented, and into the companionship which was his strength; then the life, and the translation, will together have explained the mystery of the Divine purpose in ordaining both. (Dean Vaughan.)
Enoch:
He changed his place, but not his company, for he still walked with God, as in earth, so in heaven. (J. Trapp.)
Enochs translation:
Referring to the translation of Enoch, Rev. J. Chalmers, M.A., spoke of the two ways by which men have been taken from this world: the one, the golden bridge of translation, which only a few have been privileged to cross: the other, the dark tunnel of death, by which way the majority have had to go. But whether by the one way or the other, all who walked with God reach their glorious end–are with God. (Kings Highway.)
He pleased God
He pleased God
I. THE NECESSITY FOR PLEASING GOD. There is a God to please–a living God, who takes a continual interest in all human things; who thinks, feels, loves, and is grieved; and whose great endeavour, by all this complicated world-work that He carries on, is to educate human spirits, that they may, like Him, hate the wrong and love the right, and do it. There is a God who is pleased always when the least cause for pleasure is presented to Him. Just as we are glad when a child succeeds in a lesson; when a boy takes a prize; when a young man does some difficult work in a noble way; when a girl is like her mother in goodness; so God is glad when His children do well. All this shows, surely, that there is a necessity for pleasing God; that no man can be right, safe, happy, who does not aim to do this; and, in a measure, succeed in doing it. If God is not pleased with us, we cannot be right. Some say that the attempt to please God is an inferior aim, and that the real end we ought to keep in view is, to be right in everything. Let a man try to be right without any regard to God, and how far will he go? How do we know fully and clearly what is right without Gods gracious information? A little we know by our native moral sense, but for the perfect ideal of goodness we are indebted solely to Him. Therefore we must try to please Him. God, being God, is an infinite, absolute, all-perfect Being; holding in Himself all principles, all relations, all truth, order, and beauty; to please Him must, in the very nature of the case, be to do right.
II. NOW, as to THE METHOD of this; of course I do not pretend to give a full description of the method. That would be to describe the whole Christian life; for all duty, service, and suffering are with a good man parts of the one grand endeavour to please God. But I will say this, that it is not difficult to please God if only we take the right way of it. He is not a hard master. I believe we have no idea how simple, how natural, how human-like in the best sense is the joy of God in the obedience of His children. We have only to attain a simple, purified sincerity as to the motive, and then put a glow into the action, when God, beholding, will say, It is well. I am pleased; pleased with the action–with the worker–above all, because I can now give the reward. But we shall suppose the case of one who has not yet pleased God at all. How must he begin to do Son 7:1-13 I should say that to him the first feeling, if he is now wishing to do the will of God, would be a feeling of regret that he has not done it, a feeling of unfeigned sorrow; in other words, repentance. Then faith in the Lord Jesus Christ, as representing the will of the Father, as communicating the Fathers grace, as crucified for our offences, and raised again for our justification. He is the propitiation for our sins, and the rectifier of our lives, and the guide of our steps, Redeemer from sin, and death, and hell. Then, after repentance and faith, there comes the whole process of practical obedience, filial and loving. When the yoke is taken in this spirit, it is easy; when the burden is lifted so, it is light. And life then is simple. It is but to walk with God and please Him so. It is but to see Him where He is; to hear Him when He speaks; but to serve and enjoy Him with a loving heart. That God will be pleased with such a course is just as certain as that a good father or mother will approve a loving obedience in a child. Just as certain as it is that God loves order and beauty, and goodness and truth.
III. THE RESULTS of doing this will be manifold, and very good.
1. We shall in this way please ourselves as we never can do in any other. It is well when a man brings himself up to the bar of his better self. There is something of God in a good man; the enlightened conscience is the echo of the Divine authority and will. A noble ideal is surely to be cherished, a generous purpose is to be held fast, and the soul is to be encouraged in doing this in every possible way. Now there is no way so direct and sufficient as the way of pleasing God; by a loving obedience to Him we reach and please and satisfy our better self.
2. Then, further, if we please God, we shall ourselves have pleasure in life and the world. He can make our enemies to be at peace with us, and He will, if we please Him. In the world we are to have tribulation, and yet we may be of good cheer, for we are victors.
3. Finally, come what may in this life, that always is sure. He is a rewarder of them that diligently seek Him. He is the great rewarder even in this life.
Do but a little service heartily to Him, and He will come to you with His rewarding love. You cry in wonder of so much munificence, My cup runneth over. All this will God give into your bosom and pour about your life, even here and now. Then what will He do hereafter to those who love and please Him? Earth does not hold the secret. It is reserved in heaven for you, who are kept by the power of God through faith unto salvation. (A. Raleigh, D. D.)
The duty of pleasing God
I. If we ask WHOM WE ARE TO PLEASE, reason, uninstructed by revelation or experience, would immediately say ourselves, or if reason did not say so, feeling would. We accordingly find that man, as soon as he begins to act, acts solely with a view to his own gratification. It would never enter his mind to act otherwise were he left alone. But then none of us are left alone. We are mixed up with our fellow-men, and are trained from our earliest infancy more or less to please them. And these two things, pleasing ourselves and pleasing our fellow-men, we contrive to carry on together. We please the world, and in doing so, we please ourselves, for we gain something that we desire from the world by pleasing it–if nothing more, its good opinion. But God comes in and disturbs all this. Please me, says self. Please me, says the world; and while we are striving to obey both, there is a voice from heaven which says, Neither must be obeyed: you must approve yourselves to Me. There appears before us a third competitor for our powers of pleasing; one of whom we never thought, and to whom not a feeling or principle of our nature inclines us to listen. So perverse are we that we cannot do it. They that are in the flesh, says the Scripture, cannot please God. You see then that we have no merely moral, half-heathen duty before us; it is a Christian duty.
II. How WE ARE TO PLEASE GOD.
1. We must begin with accepting the offers of His grace. We know that in order to please a fellow-creature we must fall in with his disposition and character. If he is a man of a kind disposition, we must on no account repulse his kindness, but yield ourselves up to it, and let him do us all the good he will. Now the great God of heaven is a God of infinite kindness towards us. Here is pardon for you, He says; here is peace; here is My love for you, My presence, My likeness, My joy, My kingdom. Look through My universe–there is everything for you that is worth your having. Now to please Him is to accept these offers. It is to let Him see that we value His kindness and care for His blessings.
2. To please God, we must conform ourselves to His mind and will. And this will show itself by our ceasing to be angry and discontented with His dealings with us; and still more clearly by our efforts to do His will. He pleases God the most who places himself entirely in Gods hands, and who strives the most after the holiness which God loves.
3. To please God we must aim to please Him supremely, far above all. Our first, supreme desire must be to approve ourselves in Gods sight.
III. WHY WE SHOULD THUS SEEK TO PLEASE GOD RATHER THAN ANY ONE ELSE.
1. It is easier to please Him. Only let us once accept the offers of love He has made us in His Son, and we can please Him; anything that we offer will be acceptable in His sight; the mere desire to please will give Him pleasure. Is it difficult for a child to put pleasure into a fathers heart? Does a mother require much from her infant to afford her delight? But what is a fathers or a mothers love to the love of the great God for us? As a shadow to a substance. His mighty love for us then makes it easy for us to please Him. But turn to the world. It is hard work to please that. What a multitude there is in it to gratify! every one wanting to be gratified in his own way, regarding you as nothing but the mere instrument of his pleasure. We may sacrifice ourselves on the worlds altar, but, alas! we shall gain nothing; the greater part of the world will be angry because the sacrifice has not been made for them only or as they would have it made. And then what a weathercock is the mind of man! How light and mutable! What pleases him today, he is tired of to-morrow, and offended with the day after. He who seeks to please God, has only one to please instead of multitudes; and He One who is considerate and merciful, and never requires us to hurt ourselves in order to please Him, and is always of one mind. That which pleases Him once will please Him for ever.
2. It is better to please God than any one else, more for our advantage. Think how little man can do for us, even if he is disposed and continues so, to do his best. Our greatest sorrows he can do little indeed to lighten, and our heaviest wants he car do nothing at all to supply. We cling to him as though he were all in all to us; an hour will come when we shall feet him to be a shadow. But think what God is. He is that God who made heaven and earth, and who could in a moment unmake them, bring them all into nothing again. He governs all things. He can give us whatsoever He will, and withheld from us whatsoever He will.
3. It is more ennobling to please God than to please any one else. The effort to please Him elevates the soul; seeking to please others debases it. We become like God by seeking to please Him. By keeping Him constantly before us we are changed into His image. This is not theory. I may appeal to every-day facts. Take the poor cottager whose heart God has touched, and taught to seek His favour. Apparently with everything around him to depress him, there is often an elevation in that mans mind which constrains us to wonder at him. He has risen to a loftiness of thought and feeling which we can scarcely understand. And it is his piety alone which has raised him, his simple and earnest desire to please his Lord. And then look at some of the worlds great men, men who live on the worlds favour and applause. How low do we frequently see them sink! We marvel at the littleness they betray.
4. Hence we may observe that a supreme desire to please God conforms us more than anything else to Christ our Lord. He pleased not Himself, the Scripture says. As we read His history we never suspect Him of having done so. It was not His own gratification that brought Him out of His Fathers world and kept Him in our world amid pollution and sorrow. He sought not His own honour here, He did not His own works, He would not speak even His own words. And a careful reader of His history will never suspect Him of having been a pleaser of men. He points upwards to His Father, and says, I do always those things that please Him. Now there is a blessed resemblance between Christ and His people. They have the same spirit that He had, and it is their joy and delight to have it. We say that it forms their character, they feel that it is a main part of their happiness. (C. Bradley, M. A.)
Pleasing God
I. HE WHO WOULD BE HAPPY MUST PLEASE GOD.
1. God is a pleasable Being.
2. God is pleasable by man.
II. HE WHO WOULD PLEASE GOD MUST COME TO HIM. Christ is the way into the loving presence of the Great Father. Man pleases Him by trusting in His Son, cherishing His Spirit, and following His example.
III. HE WHO WOULD COME TO HIM MUST BELIEVE ON HIM.
1. In the fact of His existence.
2. In the fact of His retributive ministry. (Homilist.)
Pleasing God
I. THE PRE-REQUISITES TO THAT STATE IN WHICH WE SHALL ACTUALLY PLEASE GOD.
1. A principle of faith in the revealed testimony of God.
2. A distinct faith in Jesus Christ, as Mediator, Advocate, and
Redeemer.
3. The Divinely-formed elements of a new character within us.
II. THE COURSE OF THOSE PERSONS WHO ACTUALLY PLEASE GOD.
1. Righteousness predominating.
2. Devotion accompanying.
3. Zeal inflaming and animating.
III. THE TESTIMONY GIVEN OF THIS FACT.
1. The inspired declarations of Holy Writ.
2. Conscience divinely aided and corroborated.
3. The outward events of life, as proved from the ordinary history, and from the experience and lives of Gods people. (J. Leifchild.)
What makes men please God?
There are four things which must concur to please God–all which are accomplished by faith, and by nothing else.
1. The person of him that pleaseth God must be accepted of God (Tit 1:15). God had respect unto Abel (Gen 4:4).
2. The matter that pleaseth God must be agreeable to His will (chap. 13:21; Rom 12:2).
3. The manner of doing that which pleaseth God must be with due respect to God, and that is in these and other like particulars
(1) In obedience to God: because He has demanded it. In this case we must say as Peter did, At Thy word I will do it (Luk 5:5).
(2) In humility, denying of ourselves, as he that said, Not I, but the grace of God which is with me (1Co 15:10).
(3) In sincerity, as having to do with Him that searcheth the heart. Thus did Hezekiah (Isa 38:3).
(4) With sedulity: like the two faithful servants with whom the Lord was well pleased; but not like the slothful servant (Mat 25:20, &c.).
(5) With alacrity and cheerfulness: for God loveth a cheerful giver (2Co 9:7).
(6) Within compass of our Calling (1Co 7:17).
(7) With constancy. If any draw back, Gods soul will have no pleasure in Heb 10:38).
(8) In assurance that God, who accepteth the person, accepteth also the work that is done. Hereby did Manoahs wife infer that God was pleased with that which they did (Jdg 13:23).
4. The end, which is Gods glory (1Co 10:31). The foresaid four general points are those four causes whereby everything is made perfect. Faith is the means whereby all of them may be effected and accomplished.
(1) By faith in Christ the person is accepted of God (Eph 1:6).
(2) Faith makes men subject themselves to Gods will.
(3) Faith makes men have respect, even to the manner of what they do to Godward; that it be done in obedience, in humility, in sincerity, with sedulity, with alacrity, orderly, constantly, and with assurance of Gods acceptance. All these may be exemplified in Enoch.
(4) Faith, of all graces, most aimeth at Gods glory. (W. Gouge.)
Enochs religion:
His religion was not a speculation or a theory, which he took up to-day and laid down to-morrow. It was not the vain dream of enthusiasm, which is founded on no steady and tried principles of reason, by which he was actuated. It was not the momentary impulse which induced him to take Gods side to-day and which left him at liberty to desert it to-morrow. It was rather a religion of reason and deliberation; a religion of faith in the Divine character and promises; a religion which influenced, and guided, and sustained him, at one moment as at another. It was the allegiance of the heart, flowing from the decisions of the understanding. It was the obedience and homage of the soul. It was the tribute of dependence, gratitude, and love. It was the sacrifice of the whole man, a reasonable and acceptable service. Probity, and truth, and righteousness were its bright results. Hence Enoch pleased God–God graciously owned his allegiance and accepted his intercourse. His aim was to please God, and it was accepted as such. He was the child of mercy, the disciple of truth and charity. Whatever might be the judgment which men formed of his character, God was ready to avow, Well done, good and faithful servant, enter into the joy of thy Lord. (G. T. Noel, M.A,)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 5. By faith Enoch was translated] It is said, in Ge 5:24, that Enoch walked with God, and he was not, for God took him. Here the apostle explains what God’s taking him means, by saying that he was translated that he should not see death; from which we learn that he did not die, and that God took him to a state of blessedness without obliging him to pass through death. See his history explained at large in the above place, in Ge 5:22-24.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
By faith Enoch was translated that he should not see death: by the Divine faith before described, that which reacheth home to God by Christ, Enoch, the seventh patriarch in a descent from Adam of the churchs line, Gen 5:21, all eminent prophet and Boanerges, denouncing judgment against the ungodly ones of his time, so as to awaken them to repentance, Jud 1:14,15, was taken by God, Gen 5:24. The apostle keeps to the Septuagint translation of the text. He was miraculously changed in his body from a mortal to an immortal state, and this without any separation of his soul from it. God, out of an extraordiary grace and favour to him, dispensed with the common sentence passed on the human seed in Adam, as he did many ages after this to Elijah. He died not: all the rest of the fathers of the church, Gen 5:5,8,27, the longest liver of them, died.
And was not found; he was not, Gen 5:24, neither among men, nor in their sepulchres, as others were, but had changed his habitation and society. If any went to seek him, as others did Elijah he was far out of their finding, 2Ki 2:17.
Because God had translated him; for God had taken him to himself in heaven, the place of his residence, and in the very act changed his body into a spiritual, powerful, glorious, and incorruptible one; as all ours, who are true believers, shall be at last, 1Co 15:51; 1Th 4:15; and so made fit for the place to which he was taken, made like an angel in person, and to be with those spirits in company; now did he fully see and enjoy him whom by faith he walked with beneath.
For before his translation he had this testimony, that he pleased God; in the time of his life, and walking with God in this sinful world, all the time of his witnessing for God in it, God witnessed by his work on his soul to himself, by his ministry and life to the world, and by the prophet Mosess record of it to all generations to come in the church once and again, Gen 5:22,24, that in his walking with God he pleased him. He was not only justified, graciously accepted, and beloved of him, but he did that which was pleasing to God, putting out in thought, word, and deed all the power of grace to act for God; preserving constant converse and communion with him; and had no fellowship with the unfruitful works of darkness, but reproved them. By this he pleased God, and God testified to all the world he did so, by a miraculous translation of him from the world to himself. God cares not for, nor will take to him, such who please him not.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. Faith was the groundof his pleasing God; and his pleasing God was theground of his translation.
translated (Gen 5:22;Gen 5:24). Implying a suddenremoval (the same Greek as in Ga1:6) from mortality without death to immortality: such a CHANGEas shall pass over the living at Christ’s coming (1Co 15:51;1Co 15:52).
had this testimonynamelyof Scripture; the Greek perfect implies that this testimonycontinues still: “he has been testified of.”
pleased GodTheScripture testimony virtually expresses that he pleased God,namely, “Enoch walked with God.” The Septuaginttranslates the Hebrew for “walked with God,” Ge6:9, pleased God.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
By faith Enoch was translated,…. Which is to be understood, not of a spiritual translation from the power of darkness, into the kingdom of Christ, as all converted, persons are translated, and doubtless Enoch was; nor of a rapture, or removal from one part of the earth to another, or from one part of a country to another, as Philip was caught away by the Spirit, after the baptism of the eunuch; but of a translation from earth to heaven; and not for a while only, as Paul was caught up to the third heaven; but as Elijah was, there to continue, and as the living saints will be at the last day; and this was a translation of him, soul and body, to heaven, to eternal glory and happiness, by a change from mortality to immortality, which passed upon him; and which is a pledge of the resurrection of the dead, and a proof of the Old Testament saints knowing, expecting, and enjoying eternal life. And with this agrees the sense of some of the Jewish writers concerning this affair. Jonathan ben Uzziel, in his paraphrase on Ge 5:24 has these words:
“and Enoch worshipped in truth before the Lord; and behold he was not with the inhabitants of the earth, , “he was translated”, and ascended to the firmament (or heaven), by the Word before the Lord.”
And the Jerusalem Targum to the same purpose;
“and Enoch worshipped in truth before the Lord; and lo, he was not, for he was translated by the Word from before the Lord;”
or by the Word of the Lord, which went out from him; for this translation was of God, as our apostle afterwards asserts. R. Eleazar says m:
“the holy blessed God took Enoch, and caused him to ascend to the highest heavens, and delivered into his hands all the superior treasures, c”
He is said n to be one of the seven which entered into paradise in their life and some of them say o, that God took him, , body and soul; see the Apocrypha:
“He pleased God, and was beloved of him: so that living among sinners he was translated.” (Wisdom 4:10)
“Enoch pleased the Lord, and was translated, being an example of repentance to all generations.” (Sirach 44:16)
And this translation is said to be “by faith”; not through any virtue and efficacy in that grace to procure it; nor through faith, in that particular point; but God put an honour upon the faith of Enoch, and on him as a believer, this way.
That he should not see death; meaning not a spiritual or moral death; nor an eternal one, though some have suggested this to be the sense; and which is favoured by the character some of the Jewish writers give of Enoch, which will be hereafter taken notice of; but a corporeal death, which he died not; to which agrees the Targum of Oukelos on Ge 5:24,
“and Enoch walked in the fear of the Lord, and he was not, for the Lord, , “did not kill him”, or cause, or suffer him to die:”
though an exemplar of that paraphrase is cited p, without the negative particle, thus,
“and he was not, for the Lord killed him,”
or inflicted death on him: and it is the sense of several of the Jewish commentators, that he did die a common death, as Jarchi, Eben Ezra, and others; who by the phrase, “God took him”, understand death, for which they cite the following places, 1Ki 19:4.
and was not found, because God had translated him; that is, he was not found among men, in the land of the living; he appeared no more there, for God had removed him from earth to heaven; so Elijah, after his rapture and translation, was sought for, but could not be found, 2Ki 2:16
for before his translation he had this testimony, that he pleased God: he did those things which pleased him; he walked with God before, Ge 5:22 which the Targumists explain by worshipping in truth, and walking in the fear of the Lord, which are things well pleasing to God; he walked with God by faith in the ways of his worship and service; and he was acceptable to him in Christ; the same phrase is used in the Apocrypha:
“He pleased God, and was beloved of him: so that living among sinners he was translated.” (Wisdom 4:10)
“Enoch pleased the Lord, and was translated, being an example of repentance to all generations.” (Sirach 44:16)
This testimony he received from God, from men, and in his own conscience, and which now stands in the sacred Scriptures, Ge 5:24. Some of the Jewish writers very wickedly, and without any ground and foundation, give a different character of him; some of them say that he was a hypocrite, sometimes righteous, and sometimes wicked, and that the holy blessed God removed him, while he was righteous q; and others r, that allow him to be a righteous and worthy man, yet represent him as fickle and inconstant; and, therefore, God, foreseeing that he would do wickedly, and to prevent it, made haste, and took him away, by death, before his time: and which is not only contrary to what the apostle here says, but to the account of Moses, concerning him; from whence it appears, that he was a walker with God; that the course of his conversation was holy and upright; and which was the reason of his being taken, or translated; and which was an high honour bestowed upon him: and upon the whole, he has obtained a better testimony than those men give him.
m Zohar in Gen. fol. 44. 3. n Derech Eretz Zuta, c. 1. fol. 19. 1. o Juchasin, fol. 134. 2. p In Tosaphta in T. Bab. Yebamot, fol. 16. 2. & in not. ad triplex Targum in Gen. v. 24. Ed. Hanov. q Bereshit Rabba, sect. 25. fol. 21. 3. r Zohar in Gen. fol. 44. 2. 3. Jarchi in Gen. v. 24. Wisd. c. iv. 11, 12, 13, 14.
Fuente: John Gill’s Exposition of the Entire Bible
Was translated (). First aorist passive indicative of , old verb to transpose, to change as in Heb 7:12; Acts 7:16.
That he should not see death ( ). Here again with the infinitive usually expresses purpose, but in this case result is the idea as in Matt 21:23; Rom 1:24; Rom 7:3, etc. (Robertson, Grammar, p. 1002).
He was not found ( ). Imperfect passive of from Ge 5:24. Was still not found.
Translated (). First aorist active of same verb as just before.
Translation (). Substantive from the same verb , used already in 7:12 for change. See also 12:27. Our very word “metathesis.”
He hath had witness borne him (). Perfect passive indicative of , stands on record still, “he has been testified to.”
That he had been well-pleasing unto God ( ). Perfect active infinitive of , late compound from (well-pleasing), in N.T. only in Heb 11:5; Heb 13:16. With dative case . Quoted here from Gen 5:22; Gen 5:24. The word is common of a servant pleasing his master.
Fuente: Robertson’s Word Pictures in the New Testament
Enoch. Gen 5:21 – 24. Comp. Sir. 44 16; 49 14; Wisd. 4 10. Was translated [] . The verb used of Enoch ‘s translation, LXX, Gen 5:24. In Act 7:16 of the transporting of the remains of Jacob and his sons to Sychem. In Gal 1:6, of the sudden change in the religious attitude of the Galatians. In Heb 7:12, of the change in the priesthood. That he should not see death [ ] . This may signify the purpose of his translation, but probably refers to the result. He was translated so that he did not see death. Comp. Mt 21:32; Act 7:19. Rom 7:3. 2 29 Was not found because God had translated him [ ] Cited from LXX, Gen 5:24. For had translated rend. translated.
He had this testimony [] . Rev properly preserves the force of the perfect tense, “he hath had witness born to him.” The testimony still stands on record.
That he pleased God. Rend. hath pleased. Comp. LXX, Gen 5:22,
Fuente: Vincent’s Word Studies in the New Testament
1) “By faith Enoch was translated,” (pistei enoch metetethe) “By faith Enoch was removed, transported, or translated;” taken alive bodily out of this life without experiencing the normal experience of physical death, Gen 5:22; Gen 5:24. He was translated as one who “Walked With God” by faith in the wicked pre-flood days.
2) “That he should not see death,” (tou me idein thanaton) “Not to see, (behold) stand face to face with death,” encounter the physical pains or experience of death. In his translation he was given a Spiritual body in exchange for his natural body, 1Co 15:44; 2Ki 2:11-18.
3) “And was not found,” (kai ouch herusketo) “And was not found,” or to be found among either the living or dead corpses. It appears that his translation was private, while that of Elijah was publicly witnessed, 2Ki 2:7; 2Ki 2:11; 2Ki 2:15-18.
4) “Because God had translated him,” (clioti metetheken auton ho thess) “Because God had removed, transported, or translated him,” who had walked uprightly with him by faith, 2Co 5:7; Eph 2:10.
5) “For before his translation he had this testimony,” (pro gar tes metath eseos memarturetai) “For before his metathesis, translation, he has or holds this witness; He had developed a reputation of living with a consciousness of God’s presence, God’s fellowship, and Spiritual progress. So are Christians called to walk, Eph 5:15-16; Col 1:10; 1Th 2:12.
6) “That he pleased God,” (eurarestekenai to theo) “To have been will pleasing to or toward God,” in his character and conduct in the turmoil of pre-flood days, 1Jn 2:2; Eph 5:1-2; that men might daily walk to please him!
Fuente: Garner-Howes Baptist Commentary
5. By faith Enoch, etc. He chose a few of the most ancient, that he might make a transition to Abraham and his posterity. He teaches us that through faith, it was that Enoch was translated.
But we ought especially to consider the reason why God in so unusual a manner removed him from the earth. The event was remarkable, and hence all may know how dear he was to God. Impiety and all kinds of corruptions then prevailed everywhere. Had he died as other men, it would have not occurred to any, that he was thus preserved from the prevailing contagion by God’s providence; but, as he was taken away without dying, the hand of God from heaven, removing him as it were from the fire, was openly manifested. It was not to then an ordinary honor with which God had favored him. Moses indeed tells us, that he was a righteous man, and that he walked with God; but as righteousness begins with faith, it is justly ascribed to his faith, that he pleased God. (210)
As to the subtle questions which the curious usually moot, it is better to pass them over, without taking much notice of them. They ask, what became of these two men, Enoch and Elijah? And then, that they may not appear merely to ask questions, they imagine that they are reserved for the last days of the Church, that they may then come forth into the world; and for this purpose the Revelation of John is referred to. Let us leave this airy philosophy to those light and vain minds, which cannot be satisfied with what is solid. Let it suffice us to know, that their translation was a sort of extraordinary death; nor let us doubt but that they were divested of their mortal and corruptible flesh, in order that they might, with the other members of Christ, be renewed into a blessed immortality. (211)
(210) “He reasons thus: — He who pleases God is endued with faith; Enoch pleased God; then Enoch was endued with faith.” — J. Capellus.
(211) It is the Sept. that is followed by the Apostle. Instead of “he walked with God,” we have here, “he pleased God;” and for, “he was not,” the phrase is “he was not found.” One part of the verse is nearly a literal quotation, “and he was not found, because God had translated him;” and this ought to be put parenthetically, for what follows is connected with the first clause, as it contains a reason for what is there asserted; Enoch was through faith translated, for he had a testimony that he pleased God; and to please God is an evidence of faith, as proved by the following verse.
Strange are the vagaries of learned men! Some of the German divines have attempted to prove that Enoch was not translated without dying. Though no words can express the event more clearly than those of the Apostle. This is an instance of what men will do to support a false system, when once fully imbibed. — Ed.
Fuente: Calvin’s Complete Commentary
(5) See death.See Luk. 2:26; Psa. 89:48 (Joh. 8:51).
And was not found . . . translated him.An exact quotation from the LXX. (Gen. 5:24). The word rendered translated is a very simple one, denoting merely change of place; but nothing can equal the simplicity of the Hebrew, he was not. for God took him.
He had this testimony.Better, he hath had witness borne to him (Heb. 11:2; Heb. 11:4) that he hath been well pleasing to God. The form of the expression shows that the writer is again speaking of the ever present word of Scripture (Heb. 4:9, &c.) That word does not record the translation of Enoch until it hath borne witness to him that he pleased God. The words walked with God are rendered in the LXX. was well pleasing to God, and it is this rendering that is quoted here and in the next verse. The writer himself supplies the comment in the next verse, which has a very close connection with this.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Example of Enoch.
Translated Transferred, like Elijah, (2Ki 2:11,) bodily from earth to heaven.
That In order that. It was the divine purpose that Enoch should be in the patriarchal dispensation the example of the immortality of man and the glorification of the faithful. So was Elijah in the Mosaic dispensation; and, crowning all, Christ in his own dispensation. So the pre-Christian writer, Sirach, says, ( Sir 44:16 ,) “Enoch pleased the Lord, and was translated, an example of repentance to the generations.” And, again, ( Sir 49:14 ,) “Upon the earth was no man created like Enoch; for he was even taken up from the earth.” And Josephus says, “He went to the divinity.”
That In order that; expressive of the divine purpose.
See death Experience death, Luk 2:26. He passed thus the glorious resurrection “change” (note on 1Co 15:51) without passing through the agony of dissolution. His spirit dwelt not in paradise; but both body and spirit ascended to the highest heaven.
Not found No human search on earth could discover him. So Livy says of Romulus, “Nor then was Romulus on earth.”
He had this testimony That is, it stands testified, before his translation, in the Genesis history, (Gen 5:24,) that he “walked with,” that is, pleased, God.
‘By faith Enoch was translated that he should not see death; and he was not found, because God translated him: for he has had witness borne to him that before his translation he had been well-pleasing to God.’
Enoch too was a ‘righteous one’. He too was well-pleasing to God. He walked with God (Gen 5:22). In Gen 5:21; Gen 8:9 LXX translates ‘walked with God’ as ‘was well pleasing to God’, so the ideas were seen as similar. He was thus not of those who draw back in whom God has no pleasure (Heb 10:38).
But unlike Abel he did not die. Rather he just ‘disappeared’. It is not said of him that he died. He was rather ‘translated’ (repeated three times) and God took him (compare Col 1:13). But all testified to his righteous life as being pleasing to God. And this all occurred because of his faith. So whether through death for His sake (Heb 11:4) or through life for His sake (Heb 11:5), those who trust God are blessed and their future is secure.
There is surely intended here the contrast between those who were martyred and await the resurrection, and those who will be taken up to meet the Lord in the air (1Th 4:13-18). This was a contrast much more emphasised in the early days of the church, when death was looked on as an unfortunate happening for those Christians to whom it happened prior to His anticipated coming. It is declaring that whether through death, or anticipated rapture, men of faith will go to God.
The Testimony of Enoch in the Genealogy of Adam ( Gen 5:1 to Gen 6:8 ) The testimony of Enoch in pleasing God (Heb 11:5-6) best represents the fulfillment of the divine commission found in the Genealogy of Adam (Gen 5:1 to Gen 6:8), which statement reflects the theme of divine service emphasized in Heb 10:19 to Heb 11:40. Enoch is the only individual in this genealogy that fulfilled the commission to the seed of Adam found in the opening verse, which says, “Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.” (Gen 5:2)
Heb 11:5 By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.
Heb 11:5 Brenton, “ Enoch was well-pleasing to God after his begetting Mathusala, two hundred years, and he begot sons and daughters.” (Gen 5:22)
Brenton, “ And Enoch was well-pleasing to God , and was not found, because God translated him.” (Gen 5:24)
When translating Gen 11:5 in the Massoretic text of the Hebrew Scriptures, it reads, “Enoch walked with God” ( BHS); thus, it appears that the author of the epistle of Hebrews was more familiar with the reading of the LXX than with the Hebrew Scriptures because he says Enoch “pleased” God ( ) (G2100) ( LXX) rather than “walked” with God ( ) (H1980) (Hebrew text).
Gen 5:22-24, “ And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters: And all the days of Enoch were three hundred sixty and five years: Enoch walked with God : and he was not; for God took him.”
Heb 11:6 But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.
Heb 11:6 Act 2:37, “Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?”
Act 16:13-14, “And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither. And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.”
Act 16:30, “And brought them out, and said, Sirs, what must I do to be saved?”
Heb 11:6 “for he that cometh to God must believe that he is” Word Study on “that he is” The Greek phrase “that he is” ( ) is in reference to God’s existence. Act 17:18 uses this Greek verb to make a similar statement in the phrase “and have our being” ( ).
Act 17:28, “For in him we live, and move, and have our being ; as certain also of your own poets have said, For we are also his offspring.”
Comments – The phrase “for he that cometh to God must believe” goes on to explain why it is impossible to please God without faith. In the phrase “he is,” one must believe that God is alive; He is real; He is living and acting in our lives (Psa 90:2).
Psa 90:2, “Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God.”
Heb 11:6 “and that he is a rewarder of them that diligently seek him” Comments – The adjective “diligent” implies a condition of one’s heart when seeking God becomes a priority in one’s life. God is not easily moved with casual interest in Him. God is quickly moved by desperate faith, just as you quickly respond to the cry from your child when her prayer is desperate. When your pursuit of God becomes a priority in your heart, then your prayer becomes a priority in the heart of God.
God does not reward those who seek Him with worldly sins in their hearts. We must come to God with genuine repentance in a pure heart. Note these words from Frances J. Roberts:
“O My people, I have called thee to repentance and confession and forgiveness and cleansing; but ye have listened to My words as though they were but slight rustlings in the tree-tops as though they were of little consequence and could be brushed aside at will. Behold, I say unto thee: Ye cannot resist My Spirit without suffering pain; and ye cannot turn a deaf ear to My words without falling thereafter into the snare of the enemy. Ye have not cried unto Me with all your hearts, buy ye have complained that I have not heard your prayers. Lo, is it not written, ‘The Lord is the rewarder of them that diligently seek Him?’ And again, ‘ Then shall ye find Me, when ye seek for Me with all thy heart .’ Look no more to My hand to supply freely thy needs when ye have not humbled your hearts and cleansed your hands and come to Me with the sacrifice which I have required even a broken and a contrite heart. Ye need not listen for Me to speak to thee when your ears are heavy from listening to evil reports.” [245]
[245] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 54.
“Hold fast that which thou hast, and let no man take thy crown. Let no man hinder thee in pursuit of the reward. Let nothing stand in the way of thy complete victory. Let no weariness or discouraging thought cause thee to unloose the rope of faith, but bind it the tighter and anchor fast to My Word. For My Word can never fail, yea, and all My good promises I will surely fulfill . Have not I said, ‘He that seeketh shall find’? And have not I promised to be the rewarder of them that diligently seek Me? Not of the dilatory seeker, but of the diligent seeker. Not of him whose seeking is in reality only wishing, but of him who has grown so intent in his quest that he has become wholly absorbed to the extent that he is unmindful in hi toiling of the sweat upon his brow. To the extent that he has ceased reckoning the cost, indeed, verily, has quit offering bribes, as though the fullness of God might be purchased, and has set out on foot, deserting all else to follow the call of the Spirit untilUntil hunger is swallowed up in fullness.” [246]
[246] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 108.
Scripture References – Note similar verses in Scripture:
Deu 4:29, “But if from thence thou shalt seek the LORD thy God, thou shalt find him, if thou seek him with all thy heart and with all thy soul.”
2Ch 15:12, “And they entered into a covenant to seek the LORD God of their fathers with all their heart and with all their soul ;”
2Ch 31:21, “And in every work that he began in the service of the house of God, and in the law, and in the commandments, to seek his God, he did it with all his heart, and prospered .”
Jer 29:13, “And ye shall seek me, and find me, when ye shall search for me with all your heart .”
Heb 11:6 Comments The patriarchs of the Old Testament not only believed in God, but they believed He was a rewarder of those who served Him (Heb 11:6) in that He would fulfill His promises to them, which ultimate promise was fulfilled in the Messiah, Jesus Christ the Son of God.
Heb 11:6 explains why pleasing God can be an outward sign of faith toward God, since it is impossible to please God without faith (Pro 8:11, Rom 14:23).
Pro 8:11, “For wisdom is better than rubies; and all the things that may be desired are not to be compared to it.”
Rom 14:23, “And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin .”
Although God loves mankind, He still can be displeased with individuals, just like parents can be disappointed in their children, whom they love.
Heb 11:5. And was not found, “Any longer among the inhabitants of this lower world.” The circumstances of Enoch’s translation are not mentioned; but some have thought this to intimate that he was privately translated, and sought for as Elijah afterwards was. See 2Ki 2:17 and the passages in the margin.
Heb 11:5-6 . The example of Enoch . Comp. Gen 5:21-24 .
] By reason of his faith Enoch was caught away; i.e. even during his lifetime was, like Elijah (2Ki 2 .), caught up to God in heaven. Comp. Sir 44:16 : ; ibid. Sir 49:14 : , ; Joseph. Antiq . i. 3.Hebrews 4 : .
] not consecutively [ so that ], de Wette, Bisping, al. , but indication of the design of God: that he should not see or undergo death (comp. Luk 2:26 ).
, ] derived verbally from the LXX. of Gen 5:24 , as given in the text of the Cod. Alex.
, Heb 11:6 ] It is related in the Scripture concerning Enoch that he was acceptable to God. But this presupposes that he had faith. For to obtain God’s approbation without the possession of faith is impossible. Chrysostom: ; , .
] may be equally well conjoined with (Piscator, Owen, Hut, Bleek, de Wette, Conybeare, Delitzsch, Kurtz, Hofmann, al .), or with (Schlichting, Bengel, Maier, and others). In the former case the sense is: before mention is made in the Scripture of his rapture, the testimony is borne to him in the same, that he pleased God.
] By the LXX. translate the Hebrew : and he walked with God, i.e. in communion with God, as His most devout worshipper.
Heb 11:6 is a truth of wholly universal application, so that only is to be supplemented to . With Er. Schmid, Limborch, Wetstein, and Schulz, to regard the first hemistich of the verse: , as a special statement respecting Enoch, is grammatically inadmissible, since in that case or must have been written.
] sc. , naturally understood from that which precedes and follows. The infin. aorist expresses, as in the case of the immediately succeeding , the pure verbal notion, without regard to the relation of time. See Khner, II. p. 80.
] is he who approaches God, sc. to worship Him; comp. Heb 7:25 , Heb 10:1 . Wrongly; Luther, Calov, Wittich, Rambach, Schulz, Ebrard (transl.): he who (as Enoch) will come (or is to come) to God.
] that he is, or exists. Arbitrarily importing, Jac. Cappellus: “Series sermonis suadet, ut suppleamus , i. e. qui accedit ad Deum, credere debet eum esse suum Deum.” But also the complementing the verb by: “that He exists as one to whom man can draw near with confidence, as the truly living, personal, almighty, all-wise, all-beneficent One” (Bleek), is an unjustifiable act of reading into the text. The expression contains only the idea of existence.
] still dependent upon .
] recompenser, sc. for the piety manifested in the (Rom 3:11 ; Act 15:17 ).
DISCOURSE: 2319 Heb 11:5. By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.
AMONGST those who obtained a good report through faith, Enoch bears a very distinguished placc. He was a prophet, and bore testimony against the abominations which obtained around him, with the utmost possible fidelity. His prophecy, indeed, is preserved to us, as it were, by miracle: for neither Moses, nor any other writer of the Old Testament, makes any mention of it; nor is it referred to by any of the evangelists, or in the Acts of the Apostles: but Jude, who wrote only one short epistle, records it, and thus throws light upon the faith which in my text is ascribed to Enoch: he shews that Enoch had a view of Christ as the Judge of quick and dead, and of the judgment itself as passed in perfect accordance with the character and conduct of every individual of mankind [Note: Jude, ver. 14, 15.].
Enoch, though the seventh from Adam in descent, is here introduced immediately after Abel; in order to shew, that, as in Abel the operations of faith were illustrated, so in Enoch might be seen its reward. Indeed, the translation of Enoch took place very soon after the death of Adam; that so, whilst Gods hatred of sin was manifested in the one, his love of holiness might be displayed in the other.
In considering the translation of Enoch, I shall notice it,
I.
As a testimony to him
Enoch doubtless had received many tokens of Gods approbation before But, in his translation, such a testimony was borne to his character, as carried conviction with it to the minds of others also But let us view this event,
II.
As an instruction to us
Two things it obviously teaches us:
1.
That there is a future state of existence, both for our souls and bodies
[It is clear that the future judgment was known to Enoch; and therefore it is most probable that he was informed as to the resurrection of the body. But, at all events, his translation gave to those of his day, and to all future ages, an evidence, that the body was capable of participating in all the glory and felicity of the soul. Of course, some change was made in him, even as there shall be in those who shall be living at the time of our Lords advent to judge the world. At that time, all who are alive will be changed in a moment, in the twinkling of an eye, at the last trump: for this corruptible must put on incorruption, and this mortal must put on immortality [Note: 1Co 15:51-53.]. But it was essentially the same body, even as that of our blessed Lord was at the time of his ascension to heaven [Note: Php 3:21.]: and, though our bodies shall be consumed by worms, yet shall they be raised again, and be the subjects either of happiness or misery, according as they were employed, either in the service of God, or in rebellion against him [Note: Dan 12:2.].]
2.
That those who have pleased God in this world shall assuredly dwell with God in the world to come
[The eminent piety of Enoch was well known. What, then, did his translation announce, whether to that or future generations? God said by it, Behold how I will act towards those who serve and honour me: I will not leave you to guess at it, as a matter above your comprehensions: ye shall see it; ye shall have it brought so manifestly before your eyes, that you shall have no doubt whatever respecting it. Did he believe in me? Did he serve me? Did he walk with me? Did he, in the whole of his life and conversation, strive to honour me? In a word, did he please me? See then, in him, the felicity that awaiteth you: for I have set him forth as a pattern to all future ages, and as a pledge, that whoso honoureth me, shall be honoured by me [Note: 1Sa 2:30.]; and that to him who ordereth his conversation aright, I will shew the salvation of God [Note: Psa 50:23.]. ]
What now shall I add? What, but these two things? Learn What must be your aim in life
[You have seen what it was in Enoch that pleased God: you have seen, that he really believed in God; and that his whole life was one continued walk with God. He walked, not as pleasing men, but God, who trieth the reins. So walk ye, and ye shall please him too; yes, and shall have such tokens of his approbation, as shall richly recompense all that you may either do or suffer for him, though it were a thousand times more than was ever yet done or suffered by mortal man ]
2.
What should be your comfort in death
[What is death to a child of God? It is not death: no; it is a sleep, a falling asleep in Jesus [Note: 1Th 4:14. Act 7:60.]. This it is, as it respects the body; which shall surely awake from the dust [Note: Isa 26:19.], and be re-united to the soul [Note: 1Th 4:15-18.]. And what shall it be to the soul? A translation, such as Enochs was. Could you but see what takes place at the departure of a real saint, you would see the angels waiting to catch his spirit at the instant of its departure from the body, and bearing it on their wings into the presence of its God. And is not this an object to be desired? Do you wonder that Paul desired to depart, and to be with Christ, which is far better [Note: Php 1:23.] than any state on earth can be? Regard ye death, then, in this view: and learn to number it amongst your treasures [Note: 1Co 3:21-22.]; and in the daily habit of your minds, be looking for, and hasting unto, the coming of the day of Christ [Note: 2Pe 3:12.] ]
(5) By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God. (6) But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.
To the account of the illustrious faith of Abel, the Holy Ghost next brings forward his testimony to that of Enoch, the seventh from Adam, as Jude calls him, Jud 1:14 . By which he meant not the seventh Person, or the seventh Man, but the seventh generation from Adam, in the line of the Promised Seed. Adam, Sheth, Enosh, Kenan, Mahalaleel, Jered, Enoch. See 1Ch 1:1-3 . It could not be otherwise meant, for Cain had a son called Enoch, Gen 4:17-25 . Respecting the translation of Enoch, from the account here given of it by the Holy Ghost, it is evident, that his entrance into the World of Spirits, was not by death in the ordinary way, but ea Elijah, by translation. The Lord simply relates the fact, and bears honorable testimony to his faith. But the Lord enlargeth on what is more important for the Church to know, that such is the importance of faith, that without it, there can be no real approach to God, either in prayer, or praise, or delight, or confidence, or joy. Reader! how blessed are those who know the Lord, and walk in the light of his countenance, Psa 89:15 .
5 By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.
Ver. 5. By faith Enoch was translated ] , or carried from one place to another. He changed his place, but not his company, for he still walked with God, as in earth, so in heaven.
That he should not see death ] The Arabic version addeth, he was translated into paradise, where a plentiful amends was made him for that which he wanted of the days of the years of the lives of his fathers, in the days of their pilgrimage, Gen 47:9 .
And was not found ] And yet the Lord killed him not, as the Chaldee hath,Gen 5:24Gen 5:24 , but took him up in a whirlwind, say the Hebrew doctors, as Elijah was. He was changed as those shall be that are found alive at Christ’s second coming, 1Co 15:51 , the soul and body being separated, and in a moment reunited. Subitus erit transitus a natura corruptibili in beatam immortalitatem, saith Calvin there.
That. he pleased God ] , he walked with God in all well pleasing, being fruitful in every good work, Col 1:10 . Hence that testimony given him by his own conscience that he gave God good content.
5, 6 .] The example of Enoch: and axiomatic declaration upon it .
5 .] By faith ( ; , . Chrys.) Enoch was translated, not to see death (cf. LXX, Gen 5:24 , after which this verse is framed: , ( . ) .
, as in reff., by a sudden disappearance from this earth: , cf. the similar expression of Livy i. 16, in relating the supposed disappearance of Romulus in the storm, “nec deinde in terris Romulus fuit.” This translation was hardly, as Calvin, “mors qudam extraordinaria,” though he means this in no rationalistic sense, as is plain from his accompanying remarks: but rather a change which passed upon him altogether without death, from corruptibility to incorruptibility, from the natural body to the spiritual. The is purpose and purport in one. The construction, after a sentence and in relation to it, is said by Winer, 44. 4. b , to be chiefly familiar, in the N. T., to St. Luke and St. Paul. See reff.), and was not found (see above), because God translated him. For before his translation a testimony is given to him (the perfect implies the continued existence of the testimony in the text of Scripture) that he hath pleased God (on . and . see Winer, 12. 3. b . The temporal augment, usual after – and -, is omitted in the ):
Heb 11:5 . . “By faith Enoch was translated so that he did not see death; and he was not found, because God had translated him. For before his translation he had witness borne to him that he had pleased God well; but without faith it is impossible to please Him well.” In the dry catalogue of antediluvian longevities a gem of faith is detected. What lay at the root of Enoch’s translation? Faith, because before he was translated he was well-pleasing to God, which implies that he believed in God, or as Chrysostom neatly puts it: ; , . In Sir 44:16 he is exhibited as . “was transferred,” removed from one place to another, as in Act 7:16 , cf. also Gal 1:6 , Jud 1:4 . In Sir 49:14 it is represented by . The succeeding clauses imply that his body disappeared. How the tradition arose we have no means of knowing, cf. Suicer, i. 1130, and the Bible Dictionaries. may either imply purpose or result. For the former see Mat 2:13 , Luk 2:24 , Phi 3:10 ; for the latter, Mat 21:32 , Act 7:19 , Rom 7:3 , Heb 10:7 . The use of the passive favours the supposition that result is here expressed, and throughout the sentence it is the translation that is prominent rather than the escape from death, which is introduced rather as an explanation of . . These words are verbatim from the LXX of Gen 5:24 , and are quoted for the sake of bringing out clearly that God was the author of the translation. ( Cf. the misquotation in Clem. Ep. , chap. 9, .) God translated him, and this is proved by the fact that preceding the statement of his translation Scripture records that he pleased God well, where the Hebrew has “he walked with God”. . “But without faith it is impossible to please Him well.” The ground of this proposition is given in the following words: . “For he who cometh to God must believe that He exists and that to those who seek Him He turns out to be a rewarder.” To please God one must draw near to Him ( in the semi-technical sense usual in the Epistle), and no one can draw near who has not these two beliefs that God is and will reward those who seek Him. So that Enoch’s faith, and the faith of every one who approaches God, verifies the description of Heb 11:1 : the unseen must be treated as sufficiently demonstrated, and the hoped for reward must be considered substantial.
Enoch. In Enoch we see faith’s walk.
translated. Greek. metatithemi. See Act 7:16.
see. Greek. eidon. App-133.
before. Greek. pro. App-104.
translation. Greek. metathesis. See Heb 7:12.
had this testimony = was borne witness to, as Heb 11:2.
pleased. Greek. euaresteo. Only here, Heb 11:6, and Heb 13:16.
5, 6.] The example of Enoch: and axiomatic declaration upon it.
Heb 11:5. , was translated) Wherefore was he translated? Our faith waits for this. Gen 5:22; Gen 5:24, LXX., – , , .-, not) He was therefore translated from mortality without death to immortality.-, before) Construed with , to have pleased [He had the testimony that he pleased God before his translation].-, to have pleased) Instead of to walk with GOD, before GOD, the LXX. have , also Gen 6:9; Gen 17:1; Gen 24:40; Gen 48:15; Psa 116:9. Comp. Psa 26:3; Psa 35:14 [Heb. I walked]. It not only signifies to please, in a passive sense, but implies the desire of pleasing. Therefore Gen 39:4, is : comp. , Rom 8:8, notes.
His second instance is in Enoch; for he is the second man unto whom testimony is personally given that he pleased God, and was accepted with him. Others no doubt before him did so, and were so accepted; for he was the seventh from Adam: but as Abel was the first, so he is the second who was so peculiarly testified unto; and therefore the apostle instanceth in him in the second place, after Abel
Heb 11:5. , , .
Heb 11:5. By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.
This Enoch hath a double testimony given unto him in the Scripture; one in the Old Testament, the other in the New. That in the Old Testament is unto his faith and holiness, Genesis 5. That in the New, is unto his being a prophet, and what he prophesied, Jud 1:14-15. But it is probable that all the holy fathers before the flood were prophets and preachers; as Enoch was a prophet, and Noah was a preacher of righteousness, 2Pe 2:5. In their ministry did the Spirit of God strive with men; which at the flood he put an end unto, Gen 6:3. Yea, by the Spirit of Christ, which was in them, 1Pe 1:11, he preached repentance unto them, before they were cast into their eternal prison, 1Pe 3:19. And these seem to have had a different ministry, for the declaration of the whole counsel of God. Noah was a preacher of righteousness, one that proposed the righteousness of God through the promise, to encourage men unto faith and repentance; as we say, a gospel-preacher. And Enoch preached the threatenings of the law, the future judgment, with the vengeance that would be taken on ungodly sinners, especially scoffers and persecutors; which is the substance of his prophecy or sermon recorded in the Epistle of Jude. And he seems to have given his name unto his son in a spirit of prophecy; for he called him , Gen 5:21; that is, when he dieth, there shall be a dismission, namely, of mankind from the earth; for he died just before the flood. The first of these testimonies the apostle here makes use of, and so expounds it as to take away sundry difficulties that in itself it is liable to. , God took him; which the author of the Book of Wisdom expounds in a severe sense, God took him away, lest wickedness should alter his understanding, Wis 4:11, groundlessly. The apostle renders it by translated him; that is, into a more blessed state. And , and he Was not, which some of the Jews would have to intimate his death, the apostle renders by, he was not found, that is, any more amongst men; and gives the reason of it, namely, because God had translated him into another world. And as unto what is affirmed in the story, that he walked with God, the apostle interprets it as a testimony that he pleased God; which makes plain the mind of the Holy Ghost in the words of Moses.
Of this Enoch it is affirmed,
1. That he was translated;
2. The end of that translation is declared, that he should not see death;
3. The consequent of it, he was not found;
4. The efficient cause of that translation, and the reason of that consequent, he was not found, because God had translated him;
5. The means of this translation on his own part, it was by faith;
6. The proof hereof, for before his translation he had this testimony, that he pleased God: which must be opened briefly.
1. It is affirmed of him that he was translated; translated out of one state and condition into another. There are but two states of good men, such as Enoch was, from first to last:
(1.) The state of faith and obedience here in this world. This Enoch lived in three hundred years; so long he lived and walked with God. To walk with God, is to lead a life of faith in covenant obedience unto God , he walked; the same word whereby God prescribeth covenant obedience unto Abraham, , Gen 17:1. The word in both places, in the same conjugation of Hithpael, signifies a continued walk up and down, every way. So to walk with God, is in all our ways, actions, and duties, to have a continual regard unto God, by faith in him, dependence on him, and submission to him. This state Enoch had lived in and passed through.
(2.) The other state is a blessedness in the enjoyment of God. No other state of good men is once intimated in the Scripture, or consistent with Gods covenant. Wherefore Enoch being translated from the one, was immediately instated in the other, as was Elijah afterwards.
As unto any further conjectures of the particular place where, or condition wherein he is, the Scripture leaves no room for them; and those that have been made have been rash and foolish. Some things we may observe, to explain this translation.
(1.) It was of the whole person, as unto state and condition. Enoch was translated; his whole person, soul and body, was taken out of one condition, and placed in another.
(2.) Such a translation, without a dissolution of the person, is possible; for as it was afterwards actually made in Elijah, so the apostle intimates the desirable glory of it, 2Co 5:4, We groan, not that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.
(3.) Unto this translation there is a change required, such as they shall have who will be found alive at the coming of Christ: We shall not all sleep, but we shall all be changed, 1Co 15:51. The same change in the bodies of them that are translated as there is in those that are raised from the grave is necessary unto this translation. They must be made incorrupt, powerful, glorious, spiritual, 1Co 15:42-44. So was it with the body of Enoch, by the power of God who translated him; his body was made in a moment, in the twinkling of an eye, incorrupt, spiritual, immortal, meet for the blessed habitation above. So was Enoch translated.
(4.) If any one shall ask why Enoch was not joined with Elijah, who was afterwards in like manner translated, at his appearance with the Lord Christ in his transfiguration, but Moses rather, who died, Mat 17:3; I say, although I abhor all curiosities in sacred things, yet it seems to be agreeable unto the mind of God, that, the discourse which they had then with the Lord Jesus Christ being about the accomplishment of the law in his death, as it was, Moses who was the lawgiver, and Elijah the most zealous defender of it, should be employed in that service, and not Enoch, who was not concerned therein.
2. The next end of this translation was, that he should not see death; or this was the effect of it, that he should not die. Death being the great object of sensible consideration, it is expressed by words of sense, seeing it tasting it, and the like. And two things are intended herein:
(1.)That this translation was without death, it was not by death. The Hebrew word , took, God took him, Gen 5:24, being applied unto his taking away a person by death, Eze 24:16; Eze 24:18, doth not necessarily prove that he died not. But it is here interpreted by the apostle that this taking away was by a translation from one state unto another, without the intervention of death.
(2.) That, in a way of eminent grace and favor, he was freed from death. The great Lawgiver put in an exception unto the general sanction of the law, that all sinners should die: and this being in itself and its own nature penal, as also destructive of our present constitution, in the dissolution of soul and body, an exemption from it was a signal grace and favor.
And this was a divine testimony that the body itself is also capable of eternal life. When all mankind saw that their bodies went into the dust and corruption universally, it was not easy for them to believe that they were capable of any other condition, but that the grave was to be their eternal habitation, according to the divine sentence on the entrance of sin, Dust thou art, and unto dust shalt thou return. But herein God gave us a pledge and assurance that the body itself hath a capacity of eternal blessedness in heaven. But whereas this evidence of a capacity in the body to enjoy eternal life and blessedness was confined unto such as never died, it could not be a convincing pledge of the resurrection of bodies over which death once had a dominion. This, therefore, was reserved for the resurrection of Christ.
3. Another consequent of this translation is, that he was not found. In the text of Moses it is only , and he was not. He went away, and was no more among men; as David expresseth his departure from among men, Psa 39:13, , before I go away, and I be not; that is, in this world any more. But in the exposition of the apostle something further is intimated. Enoch was the principal patriarch in the world, and besides, a great prophet and preacher. The eyes of all men about were upon him. How God took him is not declared. Whether there was any visible sign of it, as there was unto Elisha in the taking up of Elijah, 2Ki 2:11, is uncertain. But doubtless, upon the disappearing of so great a person from the world, there was great inquiry after him. So when Elijah was taken up into heaven, though there was a visible sign of it, and his divine rapture was evident, yet the sons of the prophets, because of the rarity of the thing, would search whether he were not let down again on some mountain, or in some valley; and they sought three days, and found him not, 2Ki 2:16-17. The apostle seems to intimate some such thing in the old world upon the disappearance of Enoch: they made great search after him, but he was not found. And therefore,
4. He adds the reason why he could not be found on the earth, namely, because God had translated him into another state and condition. And herein he gives us the principal efficient cause of his translation; it was an act of God himself, namely, of his power, grace, and favor. And when he did no more appear (), when he was not found ( ), this was that which all the godly were satisfied in, it was because God had translated him; whereof there was such evidence as was sufficient security for their faith, although at present we know not what it was in particular. But the apostle doth not only declare the truth of the thing, but also that it was a matter known unto the church in those days; whereon its use did depend.
5. This the apostle (which was alone unto his present purpose), ascribes unto his faith: By faith he was translated. He was so,
(1.)Not efficiently; faith was not the efficient cause of this translation; it was an immediate act of divine power.
(2.) Not meritoriously; for it is recorded as an act of sovereign grace and favor. But,
(3.) Instrumentally only, in that thereby he was brought into that state and condition, so accepted with God, as that he was capable of so great grace and favor. But his being made an instance of this divine grace, for the edification of the church in all ages, was an act of sovereignty alone.
And this is peculiar unto these first two instances of the power of faith; that in the one it led him unto death, a bloody death; in the other it delivered him from death, that he did not die at all.
In the field of conjectures used on this occasion, I judge it probable,
(1.) That his rapture was visible, in the sight of many that feared God, who were to be witnesses of it unto the world, that it might be his ordinance for the conviction of sinners, and the strengthening of the faith of the church, as also an exposition of the first promise.
(2.) That it was by the ministry of angels, as was that of Elijah.
(3.) That he was carried immediately into heaven itself, and the presence of God therein
(4.) That he was made partaker of all the glory which was allotted unto the heavenly state before the ascension of Christ; concerning which see our[5] discourse of the Person of Christ.
[5] Vol. 1 of miscellaneous works. ED.
But, Obs. 1. Whatever be the outward different events of faith in believers in this world, they are all alike accepted with God, approved by him, and shall all equally enjoy the eternal inheritance.
Obs. 2. God can and doth put a great difference, as unto outward things, between such as are equally accepted before him. Abel shall die, and Enoch shall be taken alive into heaven.
I am fully satisfied, from the prophecy of Enoch, recorded by Jude, that he had a great contest with the world about faith, obedience, the worship of God, with the certainty of divine vengeance on ungodly sinners, with the eternal reward of the righteous. And as this contest for God against the world is exceeding acceptable unto him, as he manifested afterwards in his taking of Elijah to himself, who had managed it with a fiery zeal; so in this translation of Enoch upon the like contest, he visibly judged the cause on his side, confirming his ministry, to the strengthening of the faith of the church, and condemnation of the world.
Wherefore, although it be a dream, that the two witnesses mentioned Rev 11:3-5 are Enoch and Elias personally, yet because their ministry is to bear testimony for God and Christ against the world, thereby plaguing and tormenting the men that dwell on the earth, verse 10, as they also did, there may be an allusion unto them and their ministry. And whereas there are two ways of the confirmation of a ministry; first, By suffering, and that sometimes to death, as did Abel; and, secondly, By Gods visible owning of them, as he did Enoch: both these are to befall these two witnesses, who are first to be slain, and then taken up into heaven; first to suffer, and then to be exalted. Obs. 3. There is no such acceptable service unto God, none that he hath set such signal pledges of his favor upon, as zealously to contend against the world in giving witness to his ways, his worship, and his kingdom, or the rule of Christ over all. And,
Obs. 4. It is a part of our testimony, to declare and witness that vengeance is prepared for ungodly persecutors, and all sorts of impenitent sinners, however they are and may be provoked thereby.
Obs. 5. The principal part of this testimony consists in our own personal obedience, or visible walking with God in holy obedience, according to the tenor of the covenant, 2Pe 3:11; 2Pe 3:14. And,
6. This the apostle affirms of Enoch in the last place: For before his translation he had this testimony, that he pleased God.
These words are an entrance into the proof of the apostles assertion, namely, that it was by faith Enoch was translated; which he pursues and confirms in the next verse. He was translated by faith; for before that translation he had that testimony. For it is said of him, that he walked with God three hundred years; after which he was translated. The apostle doth not say that this was testified of him before his translation, as signifying the time of the giving that testimony unto him; for it was not until many generations afterward: but this testimony, when given him, did concern the time before his translation, as it doth evidently, Gen 5:22; Gen 5:24.
That of walking with God, in Moses, the apostle renders by pleasing of God; for this alone is well-pleasing to him. His pleasure, his delight is in them that fear him, that walk before him. And the apostle gives us the whole sense of the divine testimony, that he walked with God, namely, so as that his walk with God was well-pleasing unto him, that it was accepted with him, and his person therein.
And this also is peculiar unto these first two instances, that they had an especial testimony from God, as unto the acceptance of them and their services. So it is testified of Abel, that the LORD had respect unto him and to his offering; and of Enoch, that he pleased God; both of them being declared to be righteous by faith.
And we may observe from the whole, that,
Obs. 6. It is an effect of divine wisdom, as to dispose the works of his providence and the accomplishment of his promises unto an ordinary established rule, declared in his word, which is the only guidance of faith; so sometimes to give extraordinary instances in each kind, both in a way of judgment and in a way of grace and favor. Of the latter sort was the taking of Enoch into heaven; and of the former was the firing of Sodom and Gomorrah from heaven. Such extraordinary acts, either the wicked security of the world or the edification of the church doth sometimes make necessary.
Obs. 7. Faith in God through Christ hath an efficacy in the procuring of such grace, mercy, and favor in particular, as it hath no ground in particular to believe. Enoch was translated by faith; yet did not Enoch believe he should be translated, until he had a particular revelation of it.. So there are many particular mercies which faith hath no word of promise to mix itself withal, as unto their actual communication unto us; but yet, keeping itself within its bounds of trust and reliance on God, and acting by patience and prayer, it may be, and is, instrumental in the procurement of them.
Obs. 8. They must walk with God here who design to live with him hereafter, or they must please God in this world who would be blessed with him in another.
Obs. 9. That faith which can translate a man out of this world, can carry him through the difficulties which he may meet withal in the profession of faith and obedience in this world Herein lies the apostles argument. And this latter, the Lord Jesus Christ hath determined to be the lot and portion of his disciples. So he testifies, Joh 17:15,
I pray not that thou shouldest take them out of the world; but that thou shouldest keep them from the evil.
In these two instances of Abel and Enoch we have a representation of the state of the old world before the flood. There were two sorts of persons in it; believers, and such as believed not. Among these there were differences about religion and the worship of God, as between Abel and Cain. Some of them were approved of God, and some were not. Hence arose persecution on the part of the world; and in the church, the wicked, scoffing, persecuting world, was threatened by predictions of judgments and divine vengeance to come, as they were in the preaching and prophecy of Enoch. God in the meantime exercised patience and long-suffering towards them that were disobedient, 1Pe 3:20; yet not without some instances of his especial favor towards believers. And thus it is at this day.
Enochs Faith
“By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God. But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.” Heb 11:5-6
True saving faith gives believing sinners the witness and testimony of God the Holy Spirit that in Christ, because of Christ, we please God.
Enoch was caught up to heaven, not temporarily as Paul, but like Elijah, forever! He was changed from mortality to immortality without dying. There are several things to be seen here.
There is an intimate relationship between this life and glory. — Enoch walked with God on earth, and one day he didn’t return. God took him to glory (Php 1:21-23; 2Co 5:1-8).
Old Testament believers knew, expected, and enjoyed eternal life through faith, just as we do (Rom 4:3).
Enoch went to heaven, as some shall at the coming of Christ, without dying (1Co 15:51-52). We which are alive and remain shall be caught up together with those who have gone before us into heaven.
The resurrection of all believers is here exemplified. — Enoch went to glory as a whole man, body and soul (1Th 4:13-18; 1Co 15:42-44).
But the primary thing to be learned here is the fact that Enoch walked with God by faith. — It is faith in Christ that pleases God (Joh 6:28-29). And it is faith in Christ that receives testimony from God that like Christ himself, because we are in him, the Father says of us I am well-pleased!
Like Enoch, Gods people in this world please him, satisfy him, and are accepted by him, only by faith in Christ. Enoch did not please God by his own works of obedience, but by faith in Christ. Without faith it is impossible to please him. In other words Every true believer pleases God, just like Enoch did.
Like Enoch, all who trust Christ, being partakers of the first resurrection, the new birth (Rev 20:6), shall not see death. Then, on that great day of judgment, it shall be declared that we please God, perfectly, completely, without flaw, because we have fully obeyed him and satisfied him in the obedience and death of Christ, our Substitute (Rev 21:27; Eph 5:25-27).
Enoch: Gen 5:22-24, Luk 3:37, Jud 1:14
translated: 2Ki 2:11, Psa 89:48, Joh 8:51, Joh 8:52
and was: 2Ki 2:16, 2Ki 2:17, Jer 36:26, Rev 11:9-12
this testimony: Heb 11:3, Heb 11:4
that he: Heb 11:6, Gen 5:22, Rom 8:8, Rom 8:9, 1Th 2:4, 1Jo 3:22
Reciprocal: Gen 5:24 – for 1Ch 1:3 – Henoch Luk 2:26 – see death Act 13:22 – to whom Act 13:35 – to see Col 1:10 – all 1Ti 1:5 – faith
Heb 11:5. Translated . . not see death. The last phrase explains the first word, and was not found any more on earth because he was taken to Heaven. Had this testimony. It is recorded in Gen 5:24 that Enoch walked with God, which means he walked or conducted himself according to the “word of God” which produces faith.
Heb 11:5-6. By faith Enoch was translated. The language of this verse is taken from the Septuagint (Gen 5:22-24). He was not is there rendered he was not found. The phrase God took him is translated God translated him; changed corruption into incorruption, the natural body into the spiritual. The Hebrew phrase, he walked with God, which probably had no clear meaning to a Greek, the Septuagint renders he pleased God, or strove to please Him; he lived a life well – pleasing to Him. Nothing is said in the Old Testament of his faith; but before his translation is recorded, it is recorded that he pleased God; and now the writer proceeds to show that faith was the foundation of his God-accepted life.
Heb 11:6. But faith is essential to our well-pleasing, and therefore Enoch had faith. Without faith there is a double difficulty; there is no complacency on the side of God, who regards the impenitent and unbelieving man as a sinner, and on the side of man there is no trust. The logical proof of the need of this faith is that whoever draws nigh to God to serve Him, or hold communion with Him (see chap. Heb 7:19-25, Heb 9:14), must believe (1) that He is a reality towards whom he stands in closest relation of love and duty, and (2) that to those who seek Him He becomes (not will become) the bestower of a full reward. Gods being is a thing not seen, His reward a thing hoped for; faith an assured conviction of the first, and a solid expectation of the second.
The second instance is Enoch, concerning whom our apostle affirms, that he was translated, and that he was translated by faith; translated from one condition to another; from grace to glory, from earth to heaven. He was gathered by God, both in body and soul, to himself; and in a way of eminent grace and favour free from death. Hereby God gave the world a convincing testimony, that the body is capable of eternal life and happiness.
But how was he translated by faith?
Ans. Not efficiently; faith was not the efficient cause of his translation. That was an immediate act of divine power; not meritoriously, for it is recorded as an act of sovereign grace and favour; but instrumentally only; he was by faith brought into that state and condition of favour and acceptance with God, as to have this peculiar privilege conferred upon him. Some we find are carried to heaven by special prerogative, by privileged dispensation; By faith Enoch was translated, that he should not see death.
But observe farther, What went before his translation, and that was his pleasing God: Before his translation he had this testimony, that he pleased God. Such as would live with God hereafter, must study and seek to please God by walking with him here; would we come where Enoch is, we must walk as Enoch did. There is no hope of living with God in heaven, if we do not please him here on earth.
Heb 11:5-6. By faith That is, his firm faith in the being and perfections of God, especially his omnipresence, omniscience, omnipotence; his truth, justice, mercy, and goodness; and in consequence of that exemplary holiness which was the fruit of this faith; Enoch was translated , was removed, namely, in a miraculous manner, from among men, God taking him out of this sinful and miserable world to himself. See notes on Gen 5:22-24. That he should not see death He was changed probably in a moment, as Elijah afterward was, and as those saints shall be that are found alive at Christs second coming; and was not any longer found Among men; an expression which implies he was translated privately, and that some (his relations and friends, doubtless) sought for him, as the sons of the prophets sought for Elijah; (2Ki 2:17;) because God had translated him To what place these holy men were translated is not said; but their translation in the body, as Macknight observes, is recorded for an example, to assure believers that, in due time, they also shall live in the heavenly country in the body, and to excite them in that assurance to imitate Enochs faith.
For before his translation he had this testimony From God in his own conscience; that he pleased God The verb , here used, occurs only in this epistle, namely, in this and the following verse, and in chap. Heb 13:16, in the passive voice, where it is rendered, God is well pleased. Three things are included in our pleasing God; that our persons be accepted; that our duties be approved of; and that we have a testimony that we are righteous or justified, as Abel and Enoch had, and as all true believers have. This is that pleasing of God which is appropriated to faith alone, and which alone shall receive an eternal reward. In a lower sense, however, there may be many acts and duties with which, as to the matter of them, God may be pleased, and which he may reward in this world without faith; as the destruction of the house of Ahab by Jehu. Enoch walked with God, and therefore is said to please him; that is, he set God always before him, and thought, spoke, and acted as one that considered he was always under Gods eye, and he made it his daily business to worship and serve him acceptably.
But without faith In the being, attributes, superintending providence, and grace of God; it is impossible For a fallen, sinful, and weak creature, such as man is, and such as Enoch undoubtedly was; to please him Though no particular revelation is mentioned as the object of Enochs faith, yet from Mosess telling us that he walked with, or pleased God, it is certain that his faith in those doctrines of religion, which are discoverable by the light of nature, and which are mentioned in this verse, must have been very strong, since it led him habitually to walk with God, so as to please him; for he that cometh to God In prayer, or any other act of worship, or who endeavours to serve him; must believe that he is That he exists, and that he is a rewarder of them who diligently seek him And therefore, that he is wise and mighty, holy, just, and good. By representing the existence of God and his government of the world as objects of faith, the apostle hath taught us, that the truths of natural religion are equally the objects of faith with the truths of revelation. And this doctrine is just. For the evidence by which the truths of natural religion are supported, being of the same kind with the evidence which supports the truths of revelation, namely, not demonstrative, but probable evidence, the persuasion produced by that kind of evidence in matters of natural religion, is as really faith as the persuasion which the same evidence produces in matters of revelation. Further, the faith or persuasion of the truths of natural religion which men attain, being as much the effect of attention, impartial search, and prayer, as the faith which they attain of the truths of revelation, it is as much a matter of duty, and as pleasing to God, [as far as it extends,] as faith in the truths of revelation. Macknight.
Verse 5
By faith; in consequence of his faith. (Genesis 5:24.)
11:5 {5} By faith Enoch was translated that he should not {c} see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.
(5) Enoch.
(c) That he should not die.
Whereas Abel suffered murder, Enoch never died, and both demonstrated faith. Enoch set an example of walking by faith all his life that readers would do well to follow. [Note: See Timothy J. Cole, "Enoch, a Man Who Walked with God," Bibliotheca Sacra 148:591 (July-September 1991):288-97.] The Lord may return at any time to take modern Enoch’s into His presence just as He took that great saint.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: Everett’s Study Notes on the Holy Scriptures
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
ENOCHS TRANSLATION
[To Abels offering God had borne witness, as being more acceptable to him than that of Cain [Note: ver. 4.]. And, no doubt, many testimonies of Divine approbation had been vouchsafed to Enoch also. Did Enoch walk with God [Note: Gen 5:22; Gen 5:24.]? No doubt, God also walked with him as a Friend [Note: Jam 2:23.], manifesting himself to him as he did not unto the world [Note: Joh 14:21-23.], and witnessing with his spirit that he was a child of God [Note: Rom 8:15-16.] Indeed, there is no one who draws nigh to God, but God will also draw nigh to him [Note: Jam 4:8.], and hold sweet fellowship with him [Note: 1Jn 1:3.], and lift up upon him the light of his countenance [Note: Psa 4:6.], and shed abroad his love in his heart [Note: Rom 5:5.] ]
[A man, by inward tokens of Gods approbation, has the witness of it in himself [Note: 1Jn 5:10.]: but here was an expression of it, which carried its own evidence along with it to all who were then living upon earth, and has from that moment stamped the character of Enoch as a most distinguished favourite of heaven. No man was ever thus honoured before; and only one other person even to the present hour. By this translation to heaven, the sentence of God against sin was reversed: for death was disarmed of its power over this holy man; and he was borne to heaven, both in body and soul, without ever encountering the agonies or terrors of dissolution. What were the circumstances attendant on his removal, we know not; but, as in the case of Elijah, it must have been witnessed by some one of undoubted credibility; else the effect of it would have been lost: and, from its being said, that he was not found, it is evident, that, as in Elijahs case also, a search was made for him, lest he should have been transported to some remote place only, instead of being borne, as they were taught to believe, into the very presence of his God [Note: 2Ki 2:10; 2Ki 2:16-17.]. But the fact itself, whatever its circumstances were, is a standing proof to the whole world, that this holy man had so walked as to please his God.]
1.
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: An Exposition of the Epistle to the Hebrews
Fuente: Discovering Christ In Selected Books of the Bible
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Abbott’s Illustrated New Testament
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)