Page:An Exposition of the Old and New Testament (1828) vol 1.djvu/90

58 them such a burthen as, commonly, it is now, else they would have been weary of it; nor was the future life so clearly revealed then as it is now under the gospel, else they would have been impatient to remove to it: long life to the pious patriarchs was a blessing, and made them blessings. 1. Some natural causes may be assigned for their long life in those first ages of the world. It is very probable that the earth was more fruitful, the productions of it more strengthening, the air more healthful, and the influences of the heavenly bodies more benign, before the flood than they were after. Though man was driven out of paradise, yet the earth itself was then paradisiacal; a garden, in comparison with its present wilderness state: and some think that their great knowledge of the creatures, and of their usefulness both for food and medicine, together with their sobriety and temperance, contributed much to it; yet we do not find that those who were intemperate, as many were, Luke 17. 27, were as short-lived as intemperate men generally are now. 2. It must chiefly be resolved into the power and providence of God; he prolonged their lives, both for the more speedy replenishing of the earth, and for the more effectual preservation of the knowledge of God and religion, then, when there was no written word, but tradition was the channel of its conveyance. All the patriarchs here, except Noah, were born before Adam died; so that from him they might receive a full and satisfactory account of the creation, paradise, the fall, the promise, and those divine precepts which concerned religious worship and a religious life: and if any mistake arose, they might have recourse to him while he lived, as to an oracle, for the rectifying of it, and, after his death, to Methuselah, and others, that had conversed with him: so great was the care of Almighty God to preserve in his church the knowledge of his will, and the purity of his worship.

21 . And Enoch lived sixty and five years, and begat Methuselah: 22. And Enoch walked with God after he begat Methuselah, three hundred years, and begat sons and daughters: 23. And all the days of Enoch were three hundred and sixty-five years: 24. And Enoch walked with God: and he was not: for God took him.

The accounts here run on for several generations without any thing remarkable, or any variation but of the names and numbers; but, at length, there comes in one that must not be passed over so, of whom special notice must be taken, and that is Enoch, the seventh from Adam: the rest, we may suppose, did virtuously, but he excelled them all, and was the brightest star of the patriarchial age. It is but little that is recorded concerning him; but that little is enough to make his name great, greater than the name of the other Enoch, who had a city called by his name. Here are two things concerning him:

I. His gracious conversation in this world, which is twice spoken of, v. 22, Enoch walked with God after he begat Methuselah; and again v. 24, Enoch walked with God. Observe,

1. The nature of his religion, and the scope and tenor of his conversation; he walked with God, which denotes, (1.) True religion; what is godliness, but walking with God? The ungodly and profane are without God in the world, they walk contrary to him; but the godly walk with God, which presupposes reconciliation to God, for two cannot walk together, except they be agreed, Amos 3. 3, and includes all the parts and instances of a godly, righteous, and sober, life: to walk with God, is to set God always before us, and to act as those that are always under his eye. It is to live a life of communion with God, both in ordinances and providences; it is to make God's word our rule, and his glory our end, in all our actions; it is to make it our constant care and endeavour in every thing to please God, and in nothing to offend him; it is to comply with his will, to concur with his designs, and to be workers together with him: it is to be followers of him as dear children. (2.) Eminent religion. He was entirely dead to this world, and did not only walk after God, as all good men do, but he walked with God, as if he were in heaven already: he lived above the rate, not only of other men, but of other saints; not only good in bad times, but the best in good times. (3.) Activity in promoting religion among others: executing the priest's office is called walking before God, 1 Sam. 2. 30, 35, and see Zech. 3. 7. Enoch, it should seem, was a priest of the most high God, and, as Noah, who is likewise said to walk with God, he was a preacher of righteousness, and prophesied of Christ's second coming, Jude 14, Behold, the Lord cometh with his holy myriads. Now the Holy Spirit instead of saying, Enoch lived, says, Enoch walked with God; for it is the life of a good man to walk with God. This was, [1.] The business of Enoch's life, his constant care and work; while others lived to themselves and the world, he lived to God. [2.] It was the joy and support of his life; communion with God was to him better than life itself; To me to live is Christ, Phil. 1. 21.

2. The date of his religion. It is said, v. 21, he lived sixty-five years, and begat Methuselah; but, v. 22, he walked with God after he begat Methuselah; which intimates that he did not begin to be eminent for piety, till about that time; at first he walked but as other men. Great saints arrive at their eminence by degrees.

3. The continuance of his religion; he walked with God three hundred years, as long as he continued in this world: the hypocrite will not pray always; but the real saint that acts from a principle, and makes religion his choice, will persevere to the end, and walk with God while he lives, as one that hopes to live for ever with him, Ps. 104. 33.

II. His glorious removal to a better world: as he did not live like the rest, so he did not die like the rest, v. 24, he was not, for God took him; that is, as it is explained, Heb. 11. 3, He was translated that he should not see death, and was not found because God had translated him. Observe,

1. When he was thus translated. (1.) What time of his life it was; when he had lived but three hundred and sixty-five years, (a year of years,) which, as men's ages went then, was in the midst of his days; for there was none of the patriarchs, before the flood, that did not more than double that age: but why did God take him so soon? Surely, because the world, which was now grown corrupt, was not worthy of him; or, because he was so much above the world, and so weary of it, as to desire a speedy removal out of it; or, because his work was done, and done the sooner for his minding it so closely. Note, God often takes them soonest whom he loves best; and the time they lose on earth is gained in heaven, to their unspeakable advantage. (2.) What time of the world; it was when all the patriarchs, mentioned in this chapter, were living, except Adam, who died 57 years before, and Noah, who was born 69 years after; they two had sensible confirmations to their faith other ways, but to all the rest, who were, or might have been witnesses of Enoch's translation, that was a sensible encouragement to their faith and hope concerning a future state.

2. How his removal is expressed. He was not