While it is misleading as a rule to speak in generalities, it seems clear from Scripture

that, so far as the human side of the purpose of the ages is concerned, all doctrine may be

reduced under two heads, (1) Adam, (2) Christ. As practice flows from doctrine,

practical teaching will also have reference to these two heads of mankind. With this

thought in mind it will not be difficult to see that each successive witness to faith in

Heb. 11: in some way reverses the action and attitude of Adam.

For example, Adam's refuge in the covering of fig leaves is reversed in Abel's refuge

in the atonement by blood. Adam's sin spoiled that fellowship which he enjoyed when it

could be written, "I heard Thy voice . . . . . and I was afraid". This is reversed in Enoch's

walk with God. Adam's sin involved his house in death, and his heritage in a curse,

whereas Noah's faith prepared an ark to the saving of his house, and he became the heir

of the righteousness of faith. The reader may continue the parallel. Enoch was the

seventh from Adam; he lived 365 years, and evidently completes a typical cycle of time.

In Enoch we have full restoration typified. We have seen moreover that Enoch and Abel

make one dual witness, showing that man's restoration can come only along the lines of

the great sacrifice for sin.

ADAM walked with God.

ADAM covered himself with leaves.

ABEL covered by the atonement.

ENOCH walked with God.

Not only do the numbers "the seventh" from Adam, and the 365 years, point out

Enoch as the end of a cycle, but his name means "Initiated", and his translation appears to

have left its mark upon the old world, for it is highly probable that the Phoenix, is simply

Pa-phenoch, "The house of Enoch".

Enoch, the perfected.

We are apt to forget in our studies that all Scripture, though universal in its

application, and true for all time, nevertheless had a primary and restricted origin.

Heb. 11: is so full, each character so great, that we forget that the writer was addressing

"Hebrews", and urging them to "go on unto perfection", and that every item of Heb. 11:

has been divinely selected with that fact in mind. Abel showed the absolute necessity for

the "one sacrifice" of Christ, and the danger of the way of Cain should that one offering

be despised or rejected. Enoch's case sets forth the goal, summed up in the "walk", and

the "translation". Toward the close of Heb. 11: the apostle speaks of:--

"Others (who) were tortured, not accepting deliverance; that they might obtain a

BETTER RESURRECTION" (Heb. 11: 35).

It must be observed here that the obtaining of a better resurrection is directly

connected with not accepting deliverance, and the question arises, How can Enoch's

example have any bearing upon this, or upon the Hebrews, seeing that Enoch did not die?