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simply, `Enoch was translated that he should not die', but `that he should not see death'. We found that in the words
of Hebrews 2:9 and Matthew 16:28 `tasting death' was not exactly synonymous with dying. May there not be a
reason for the choice of the expression `see death' here? In John 8:51 we have a parallel expression, though a
different word is used for `to see'. Verse 52 in most MSS. paraphrases the expression by the words `taste death',
although the Vatican MS. here retains the word `see'. The idiom is explained for us in Acts 2:26,27.
`My flesh shall rest in hope: because Thou wilt not leave My soul in hell (Hades), neither wilt Thou suffer Thine holy
One to SEE corruption'.
It will be observed that death is contemplated here, but not corruption. In verse 29 Peter expands the idea: `The
patriarch David ... is both dead and buried, and his sepulchre is with us unto this day' To this add Acts 13:36,37:
`David ... fell on sleep, and was laid unto his fathers, and SAW corruption'.
Peter's further remark, `David is not ascended into the heavens' (Acts 2:34), shows that the idea involved in `not
seeing corruption' was not so much that of dying, or of even being buried, but of being left in the tomb, of not
ascending into the heavens. We venture nothing in speculations upon the holy nature of the Son of God. We know
not what would have taken place had He remained in the tomb for a long period. What we do know is that He was
raised on the third day, `was not left in Hades, neither suffered to see corruption' which says as much as we can
bear.
Leaving ... the resurrection of dead ones
The ambiguity that surrounds the translation of Enoch serves a good purpose. While we cannot say with
certainty that Enoch did die, or that he was taken away by God without dying, this very uncertainty enabled the
apostle to use the example of Enoch to encourage the Hebrews `to go on unto perfection'. We may be better
prepared to follow the teaching of Hebrews 6, having come so far. Among the items that were to be `left' as they
pressed on to `perfection' is included, strangely, `the resurrection of dead ones'. This does not mean a denial of the
resurrection, but the giving up of the hope of a general resurrection of dead ones, for a special and prior hope of `a
better resurrection' of those who, though dying, should not `see' death, who in other words should attain unto an
`out-resurrection'. The parallel with Philippians is apparent and instructive. This `better resurrection' which could
be illustrated by Enoch's translation is seen in Hebrews 11:40 compared with 12:22,23:
`God having provided (foreseen) some better thing for us, that they without us should not be made perfect (
perfected)'.
`But ye are come ... to the spirits of just men made perfect ( perfected)'.
Just as the blood of Jesus, the Mediator of the New Covenant, speaks better things than that of Abel, so the
resurrection that awaited those who pressed toward the mark, and who laid aside every weight and ran with patience,
surpassed the translation of Enoch. The parallel with Philippians is found even in the word `better'. Hebrews
speaks of a resurrection that was `better', while Paul in Philippians 1:23 says, `To depart, and to be with Christ;
which is far better'.
Metathesis occurs three times in Hebrews, so also does metatithemi. It will be wise to allow these references a
place before concluding. Hebrews 7:12 speaks of a `change' of both priesthood and law. Hebrews 11:5 speaks of
the translation of Enoch, and Hebrews 12:27 says:
`Yet once more, signifieth the removing ( translation) of those things that are shaken, as of things that are made,
that those things which cannot be shaken may remain'.
Apart from inspiration altogether we should expect that so important a word would be used with judgment, and that the
reference to Enoch's translation was not made in forgetfulness of the presence of the word in chapter 7, nor of its
appearance in chapter 12. It is evident that `translation' does not express the meaning in 12:27 or 7:12, but `transfer'
does. The important point in the interpretation of this epistle is that a change had come, bringing with it the
possibility of a transfer. Hebrews 11 opens with the fact that the ages were framed or adjusted by God, and seeing
that some things had become shaken, and were set aside upon the failure of Israel, a transfer was held out to faith,
whereby the `word of the beginning' could be left for `better things'. Abel will stand for the `better sacrifice', and