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It is evident that the word "translation" of itself does not necessitate escape from
death. Heb. 7: 12 has already used the word to speak of the change of the priesthood
and the law.
That he should not see death. The fifth chapter of Genesis is punctuated by the
words, "and he died", eight times. Enoch's translation breaks the sad sequence of
mortality and provides the exception. Heb. 11: 5 does not say simply, "Enoch was
translated that he should not die", but "that he should not see death". We found that in
the words of Heb. 2: 9 and Matt. 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 Heb. 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 Heb. 11: 40
compared with 12: 22, 23: