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 Heb. 11: 40

compared with 12: 23:--

"God having foreseen some better thing for us, that they without us should not be

"But ye are come to . . . . . the spirits of just men 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 Phil. 1: 23 says, "To depart, and 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. Heb. 7: 12 speaks of a "change" of

both priesthood and law. Heb. 7: 12 speaks of a "change" of both priesthood and law.

Heb. 11: 5 speaks of the translation of Enoch, and Heb. 12: 27 says:--

"Yet once more, signifieth the translation of those things that are shaken, as of things

that are made, that those things that cannot be shaken may remain."

Apart from inspiration altogether we would 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. Heb. 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 Enoch for the "better resurrection", and while these

Hebrews may indeed die in faith, not having received the promise, they may nevertheless

be able to entertain a better hope, founded upon better promises, embracing a better

country, that is a heavenly.

The closing down, for the time being, of the earthly section of the purpose of the ages,

opened for the believing Hebrews the prospect of a transfer as more fully detailed in

Heb. 12: 22-29, and being in some degree a secret. This while being by no means the

same either in sphere, calling, or character as the dispensation of the mystery, did hold

out, to those who believed the added revelation, a prize connected with this heavenly

calling, which could be attained only by "going on unto perfection". The subject will not