Hebreus 11:5

DISCOURSE: 2319
ENOCH’S TRANSLATION

Hebreus 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 God’s 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 God’s approbation before—
[To Abel’s 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: Gênesis 5:22; Gênesis 5:24.]?” No doubt, God also walked with him “as a Friend [Note: Tiago 2:23.],” “manifesting himself to him as he did not unto the world [Note: João 14:21.],” and “witnessing with his spirit that he was a child of God [Note: Romanos 8:15.]” — — — Indeed, there is no one who “draws nigh to God, but God will also draw nigh to him [Note: Tiago 4:8.],” and “hold sweet fellowship with him [Note: 1 João 1:3.],” and “lift up upon him the light of his countenance [Note: Salmos 4:6.],” and “shed abroad his love in his heart [Note: Romanos 5:5.]” — — —]

But, in his translation, such a testimony was borne to his character, as carried conviction with it to the minds of others also—
[A man, by inward tokens of God’s approbation, “has the witness of it in himself [Note: 1 João 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 Elijah’s 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: 2 Reis 2:10; 2 Reis 2:16.]. 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.]

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 Lord’s 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: 1 Coríntios 15:51.].” But it was essentially the same body, even as that of our blessed Lord was at the time of his ascension to heaven [Note: Filipenses 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: Daniel 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: 1 Samuel 2:30.];” and that “to him who ordereth his conversation aright, I will shew the salvation of God [Note: Salmos 50:23.].” ’]

What now shall I add? What, but these two things? Learn—
1.

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: 1 Tessalonicenses 4:14.Atos 7:60.].” This it is, as it respects the body; which shall surely “awake from the dust [Note: Isaías 26:19.],” and be re-united to the soul [Note: 1 Tessalonicenses 4:15.]. And what shall it be to the soul? A translation, such as Enoch’s 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: Filipenses 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: 1 Coríntios 3:21.]; and in the daily habit of your minds, “be looking for, and hasting unto, the coming of the day of Christ [Note: 2 Pedro 3:12.]” — — —]