(Scripture Reading Exercise.)

THE DISPENSATION OF THE GOSPEL COMMITTED TO

ENOCH.

NOTES.

1. Enoch: Enoch is said to be the seventh from Adam (Jude 14). This is counting both Cain and Abel among the patriarchs. From the time of Seth until the birth and calling of Enoch there was an uninterrupted line of righteous men holding the priesthood, but a special dispensation of the Gospel seems, nevertheless, to have been given unto Enoch. The information we have of this patriarch in the Bible is extremely meagre, the references being found in Gen. v: 18-24, in the brief allusion to him in Jude 14, 15 and in Hebrew xi: 5. Apart from these references the only reliable information we have of Enoch is to be found in the Book of Moses, (P. G. P.) chaps, vi, vii. The occasion for giving the dispensation of the Gospel to Enoch seems to have been the development of very great wickedness among the Antediluvians and the Lord called unto Enoch out of heaven appointing him to prophesy unto the people concerning the impending calamities to fall upon them, and to cry repentance unto them. It is from the Book of Moses, ch. vi that we learn how complete was the dispensation of the Gospel committed unto Enoch; for therein is the cause of Adam's fall, the means of redemption provided, as also an account of Adam's acceptance of the Gospel is set forth in considerable detail. Among the great events of the dispensation committed unto Enoch is, first, the account given by prophecy of great battles between the people of Canaan, who were the descendants of Cain, the murderer, and other inhabitants of the earth, chiefly the people of Shum. Second, the fact that the rest of the descendants of Adam hold aloof from association with the descendants of Cain, who were cursed with blackness and their land made a desert, (Book of Moses, ch. vii). Third, the separation of the righteous following of Enoch from their enemies who fought against God. Fourth, of God taking up his abode in the city of Enoch, Zion, the home of the people of one heart and one mind, called also the city of Holiness, ("for this is Zion, the pure in heart," Doc. & Cov. xcvii). And finally, of the separation of the city of Enoch from the earth by translation; from which circumstance there went forth the saying among the inhabitants of the earth, "Zion is fled." Doubtless among all the dispensations of the Gospel committed to man the dispensation given to Enoch was one of the most glorious.

Of Enoch Josephus says: "Jared lived nine hundred and sixty-two years; and then his son Enoch succeeded him, who was born when his father was one hundred and sixty-two years old. Now he, when he had lived three hundred and sixty-five years, departed, and went to God; whence it is that they have not written down his death." (Josephus' Antiquities, p. 28.)

2. Enoch's Place in History: "According to the Old Testament, he [Enoch] walked with God; and, after 365 years, he was not, for God took him (Gen. v. 24). The inspired writer of the Epistle to the Hebrew says, 'By faith Enoch was translated that he should not see death, and was not found, because God had translated him (xi 5). Walking with God implies the close fellowship with Jehovah which it is possible for a human being to enjoy on earth. As a reward, therefore, of his extraordinary sanctity, he was transported into heaven without the experience of death. Elijah was in like manner translated; and thus was the doctrine of immortality palpably taught under the ancient dispensation. The traditions of the Jews have ascribed to Enoch many fabulous qualities. They have invested him with various attributes and excellencies for which the Bible furnishes no foundation. Accordingly, he is represented as the inventor of letters, arithmetic, and astronomy; as the first author, from whom several books emanated. Visions and prophecies were commonly ascribed to him, which he is said to have arranged in a book. This book was delivered to his son, and preserved by Noah in the ark. After the flood it was made known to the world, and handed down from one generation to another. Hence the Arabians call him Edris." (Cyclopaedia of Biblical Literature, Kitto, p. 639.)

3. Outline of the Book of Enoch: "I. its present shape the book consists of a series of revelations supposed to have been given to Enoch and Noah, which extend to the most varied aspects of nature and life, and are designed to offer a comprehensive vindication of the action of Providence. It is divided into five parts. The first part, after a general introduction, contains an account of the fall of the angels, and of the judgment to come upon them and upon the giants, their offspring; and this is followed by the description of the journey of Enoch through the earth and lower heaven in company with an angel, who showed to him many of the great mysteries of nature, the treasure-houses of the storms and winds, and fires of heaven, the prison of the fallen and the land of the blessed. The second part is styled 'A Vision of Wisdom,' and consists of three 'parables,' in which Enoch relates the revelations of the higher secrets of heaven and of the spiritual world which were given to him. The first parable gives chiefly a picture of the future blessings and manifestation of the righteous, with further details as to the heavenly bodies; the second describes in splendid imagery the coming of Messiah and the results which it should work among 'the elect' and the gainsayers; the third draws out at further length the blessedness of 'the elect and holy,' and the confusion and wretchedness of the sinful rulers of the world. The third part is styled 'the Book of the Course of the Lights of Heaven,' and deals with the motions of the sun and moon, and the changes of the seasons; and with this the narrative of the journey of Enoch closes. The fourth part is not distinguished by any special name, but contains the record of a dream which was granted to Enoch in his youth, in which he saw the history of the kingdoms of God and of the world up to the final establishment of the throne of Messiah. The fifth part contains the last addresses of Enoch to his children, in which the teaching of the former chapters is made the groundwork of earnest exhortation. The signs which attended the birth of Noah are next noticed and another short writing of Enoch, forms the close to the whole book." (Smith's Bible Dictionary, Hackett, p. 739.)

4. Doctrinal outline of the Book of Enoch: "In doctrine the book of Enoch exhibits a great advance of thought within the limits of revelation in each of the great divisions of knowledge. The teaching on nature is a curious attempt to reduce the scattered images of the Old Testament to a physical system. The view of society and man, of the temporary triumph and final discomfiture of the oppressors of God's people, carries out into elaborate detail the pregnant images of Daniel. The figure of the Messiah is invested with majestic dignity as 'the Son of God,' 'whose name was named before the sun was made,' and who existed 'aforetime in the presence of God.' And at the same time his human attributes as 'the son of man,' 'the son of woman,' 'the elect one,' 'the righteous one,' 'the anointed,' are brought into conspicuous notice. The mysteries of the spiritual world, the connection of angels and men, the classes and ministries of the hosts of heaven, the power of Satan, and the legions of darkness, the doctrines of resurrection, retribution, and eternal punishment are dwelt upon with growing earnestness as the horizon of speculation was extended by intercourse with Greece. But the message of the book is emphatically one of 'faith and truth,' and while the writer combines and repeats the thoughts of Scripture, he adds no new element to the teaching of the prophets. His errors spring from an undisciplined attempt to explain their words, and from a proud exultation in present success. For the great characteristic by which the book is distinguished from the later apocalypse of Ezra (Esdras, 2nd Book) is the tone of triumphant expectation by which it is pervaded. It seems to repeat in every form the great principle that the world, natural, moral, and spiritual, is under the immediate government of God. Hence it follows that there is a terrible retribution reserved for sinners, and a glorious kingdom prepared for the righteous, and Messiah is regarded as the divine mediator of this double issue. Nor is it without a striking fitness that a patriarch translated from earth, and admitted to look upon the divine majesty, is chosen as 'the herald of wisdom, righteousness, and judgment' to a people who, even in suffering, saw in their tyrants only the victims of a coming vengeance." (Smith's Bible Dictionary, Hackett Edition, p. 740.)

The two preceding notes, giving an outline of the Book of Enoch and its doctrines, deal with a version of the writings of Enoch that doubtless have been more or less corrupted; but even in mutilated form one may discern the aim outline of a great and important work dealing with the Gospel of Christ as known to the ancients. A history of the book—so well known and frequently fed by many of the Christian fathers—and its being brought to Europe and translated into the English language will be found in both Kitto and Smith's works.