The history of the Shethite Henok is distinguished in two respects: First, after the birth of Methushelah, "he walked with the God." Here for the first time we have God אלהים 'ĕlohı̂ym with the definite article, with which it occurs more than four hundred times. By this he is emphatically distinguished as the God, now made known by his acts and manifestations, in opposition to atheism, the sole God in opposition to polytheism, and the true God in opposition to all false gods or notions of God. It is possible that in the time of Henok some had forsaken the true God, and fallen into various misconceptions concerning the Supreme Being. His walking with "the God" is a hint that others were walking without this God.

The phrase "walked with God" is rendered in the Septuagint εὐηρέστησε τῷ Θεῷ euērestēse tō Theō, "pleased God," and is adduced in the Epistle to the Hebrews Gen 2:5-6 as an evidence of Henok's faith. Walking with God implies community with him in thought, word, and deed, and is opposed in Scripture to walking contrary to him. We are not at liberty to infer that Henok was the only one in this line who feared God. But we are sure that he presented an eminent example of that faith which purifies the heart and pleases God.

He made a striking advance upon the attainment of the times of his ancestor Sheth. In those days they began to call upon the name of the Lord. Now the fellowship of the saints with God reaches its highest form, - that of walking with him, doing his will and enjoying his presence in all the business of life. Hence, this remarkable servant of God is accounted a prophet, and foretells the coming of the Lord to judgment Jde 1:14-15. It is further to be observed that this most eminent saint of God did not withdraw from the domestic circle, or the ordinary duties of social life. It is related of him as of the others, that during the three hundred years of his walking with God he begat sons and daughters.

Secondly, the second peculiarity of Henok was his teleportation. This is related in the simple language of the times. "And he was not, for God took him;" or, in the version of the Septuagint, "and he was not found, for God translated him." Hence, in the New Testament it is said, Hebrews 11:5, "By faith Enoch was translated, that he should not see death." This passage is important for the interpretation of the phrase ואיננוּ ve'ēynenû καί ουχ εὑρίσκετο kai ouch heurisketo "and he was not (found)." It means, we perceive, not absolutely, he was not, but relatively, he was not extant in the sphere of sense. If this phrase do not denote annihilation, much less does the phrase "and he died." The one denotes absence from the world of sense, and the other indicates the ordinary way in which the soul departs from this world. Here, then, we have another hint that points plainly to the immortality of the soul (see on Genesis 3:22).

This glimpse into primeval life furnishes a new lesson to the men of early times and of all succeeding generations. An atonement was shadowed forth in the offering of Habel. A voice was given to the devout feelings of the heart in the times of Sheth. And now a walk becoming one reconciled to God, calling upon his name, and animated by the spirit of adoption, is exhibited. Faith has now returned to God, confessed his name, and learned to walk with him. At this point God appears and gives to the antediluvian race a new and conclusive token of the riches and power of mercy in counteracting the effects of sin in the case of the returning penitent. Henok does not die, but lives; and not only lives, but is advanced to a new stage of life, in which all the power and pain of sin are at an end forever. This crowns and signalizes the power of grace, and represents in brief the grand finale of a life of faith. This renewed man is received up into glory without going through the intermediate steps of death and resurrection. If we omit the violent end of Habel, the only death on record that precedes the translation of Henok is that of Adam. It would have been incongruous that he who brought sin and death into the world should not have died. But a little more than half a century after his death, Henok is wafted to heaven without leaving the body. This translation took place in the presence of a sufficient number of witnesses, and furnished a manifest proof of the presence and reality of the invisible powers. Thus, were life and immortality as fully brought to light as was necessary or possible at that early stage of the world's history. Thus, was it demonstrated that the grace of God was triumphant in accomplishing the final and full salvation of all who returned to God. The process might be slow and gradual, but the end was now shown to be sure and satisfactory.

And Enoch lived sixty and five years, and begat Methuselah. Here the Septuagint version adds again an hundred years; and that Enoch had a son, whose name was Methuselah, is affirmed by Eupolemus (r), an Heathen writer; and Enoch being a prophet gave him this name under a spirit of prophecy, foretelling by it when the flood should be; for his name, according to Bochart (s), signifies, "when he dies there shall be an emission", or sending forth of waters upon the earth, to destroy it,

(r) Apud Euseb. Evangel. Praepar. l. 9. c. 17. p. 419. (s) Thaleg. l. 2. c. 13. Colossians 88. so Ainsworth.

And Enoch lived sixty and five years, and begat Methuselah:

Methuselah: Gr. Mathusala

21. Enoch . begat Methuselah-This name signifies, "He dieth, and the sending forth," so that Enoch gave it as prophetical of the flood. It is computed that Methuselah died in the year of that catastrophe.

5:21-24 Enoch was the seventh from Adam. Godliness is walking with God: which shows reconciliation to God, for two cannot walk together except they be agreed, Am 3:3. It includes all the parts of a godly, righteous, and sober life. To walk with God, is to set God always before us, to act as always under his eye. It is constantly to care, in all things to please God, and in nothing to offend him. It is to be followers of him as dear children. The Holy Spirit, instead of saying, Enoch lived, says, Enoch walked with God. This was his constant care and work; while others lived to themselves and the world, he lived to God. It was the joy of his life. Enoch was removed to a better world. As he did not live like the rest of mankind, so he did not leave the world by death as they did. He was not found, because God had translated him, Heb 11:5. He had lived but 365 years, which, as men's ages were then, was but the midst of a man's days. God often takes those soonest whom he loves best; the time they lose on earth, is gained in heaven, to their unspeakable advantage. See how Enoch's removal is expressed: he was not, for God took him. He was not any longer in this world; he was changed, as the saints shall be, who are alive at Christ's second coming. Those who begin to walk with God when young, may expect to walk with him long, comfortably, and usefully. The true christian's steady walk in holiness, through many a year, till God takes him, will best recommend that religion which many oppose and many abuse. And walking with God well agrees with the cares, comforts, and duties of life.