Hebrews 11: 5
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And from this first instance the apostle hath given a mighty confirmation of his intention concerning the power and efficacy of faith, enabling men with blessed success to do and suffer according to the mind of God. For Abel did, by faith alone, 1. Obtain the blessing of the promise from his elder brother, as did
Jacob afterwards. 2. By it, as apprehending the promise, his person was justified and accepted with God. 3. He was directed thereby to worship God, both as to matter and manner, according unto his own will. 4. He had a divine testimony given both as unto his person as righteous, and his duties as accepted, to his unspeakable consolation. 5. He had this honour, that God testified his respect unto him when he was dead, and made his blood as shed an ordinance unto the instruction of the church in all ages.
From these considerations this example was of great force to convince the Hebrews, that if indeed they were true believers, as he supposed of them, chap.
10:39, that faith would safely carry them through all the difficulties they had to conflict withal in their profession, unto the glory of God and their own eternal salvation. And we may learn, that,— Obs. IX. Whatever troubles faith may engage us into in the profession of it, with obedience according to the mind of God, it will bring us safely off from them all at last (yea, though we should die in the cause), unto our eternal salvation and honour.
Hebrews 11: 5
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.
Ver. 5.—Πίστει Ἐνὼχ μετετέθη τοῦ μὴ ἰδεῖν θάνατον, καὶ οὐχ εὑρίσκετο, διότι μετέθηκεν αὐτὸν ὁ Θεός· πρὸ γὰρ τῆς μεταθέσεως αὐτοῦ μεμαρτύρηται εὐηρεστηκέναι τῷ Θεῷ.
Ver. 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.
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Ἐνώχ. 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, Gen. 5. That in the New, is unto his being a prophet, and what he prophesied, Jude 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, 2 Pet. 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, 1 Pet. 1:11, he preached repentance unto them, before they were cast into their eternal prison, 1 Pet. 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 ,מְּב תּוৠָלַחGen. 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. ,לָקַח אֹתֹו אֱֹלחִּד ים
"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," chap. 4:11, groundlessly. The apostle renders it by "translated him;" that is, into a more blessed state. And " ,וְּב אֵינֶּנּוand 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
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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.
Μετετέθη. 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. " ,וַ৮ִּדתְּב הַּלְֵךhe walked;" the same word whereby God prescribeth covenant obedience unto Abraham, ,הִּד תְּב הַּלְֵך לְּב פָנַיGen. 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 God's 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, 2 Cor. 5:4, "We groan, … 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," 1 Cor. 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, 1
Cor. 15:42–44. So was it with the body of Enoch, by the power of God who
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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, Matt. 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.
Τοῦ μὴ ἰδεῖν θάνατον. 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 ,לָקַח
"took," "God took him," Gen. 5:24, being applied unto his taking away a person by death, Ezek. 24:16, 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 favour, 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 favour.
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.
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Καὶ οὐχ εὑρίσκετο. 3. Another consequent of this translation is, that "he was not found." In the text of Moses it is only " ,וְּב אֵינֶּנּוand he was not." He went away, and was no more among men; as David expresseth his departure from among men, Ps. 39:14, "—,১ְּב טֶרֶם אֵלְֵך וְּב אֵינֶּנִּדיbefore 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, 2 Kings 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," verses 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,—
Διότι μετέθηκεν αὐτὸν ὁ Θεός. 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 favour. And when he did no more appear ( ,)אֵינֶּנּוwhen he was not found (οὐχ εὑρίσκετο), 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.
Πίστει. 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 favour. 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 favour. 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.
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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 discourse of the Person of Christ. But,—
Obs. 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.
Obs. 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.
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 God's 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.
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Obs. 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. And,— Obs. 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.
Obs. 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, 2 Pet. 3:11, 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."
Πρὸ γὰρ τῆς μεταθέσεως αὐτοῦ. These words are an entrance into the proof of the apostle's 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, 24.
Εὐηριστηκέναι τῷ Θεῷ. 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. VI. 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