Enoch walked with God, and then he was no more, because God had taken him away. Sermons I. ESSENTIAL FEATURES OF A WALK WITH GOD. Not a life of austerity or of contemplation, removed from interests or cares of world. Noah's was not; nor Abraham's. Nor a life without fault. Elijah was "of like passions as we are;" and David; and St. John declares, 1 John 1:8-10. 1. It is a life of faith, i.e. a life in which the word of God is a real power. Mark in Hebrews 11. how faith worked in different circumstances. To walk with God is to trust him as a child trusts; from belief of his fatherhood, and that he is true. With texts before us such as John 3:16; 1 John 1:9; 1 John 2:2, why are any not rejoicing? Or with such as John 4:10; Luke 11:13, why are any not asking and receiving to the full? God puts no hindrance (Revelation 3:20). But (1) too often men do not care. To walk with God is of less importance than to be admired of men. (2) If they do care, they often will not take God's way. The simple message (2 Corinthians 5:20; 1 John 5:11) seems too simple. They look for feelings, instead of setting God's message before them and grasping it. 2. To walk with God implies desire and effort for the good of men. In an ungodly world Enoch proclaimed the coming judgment (Jude 1:14; cf. Acts 24:25). Spiritual selfishness often a snare to those who have escaped the snare of the world. It is not the mind of Christ. It springs from weakness of faith. Knowing the gift so dearly purchased, so freely offered to all, our calling is to persuade men. Not necessarily as teachers (James 1:19), but by intercession and by loving influence. III. ENOCH WAS TRANSLATED. But apostles and saints died. Yet think not that their walk with God was less blessed. Hear our Lord's words (John 11:26), and St. Paul (2 Timothy 1:10). Hear the apostle's desire (Philippians 1:23). Enoch walked with God on earth, and the communion was carried on above. Is not this our Savior's promise? (John 14:21-23; John 17:24). Death is not the putting off that which is corruptible; it is separation from the Lord. Assured that we are his forever, we may say, "O death, where is thy sting?" - M.
Enoch walked with God. I. Consider THE LIFE OF ENOCH. He "walked with God." These words seem to imply that Enoch possessed a remarkable resemblance to God in moral excellence; that he realized God's presence, and enjoyed His communion in an extraordinary measure, and that he publicly avowed himself to be on God's side, and stood almost alone in doing so. We notice especially the quietness and unconsciousness of his walk with God. The life of David or of Job resembled a stormy spring day, made up of sweeping tempest, angry glooms, and sudden bursts of windy sunshine; that of Enoch is a soft grey autumn noon, with one mild haze of brightness covering earth and heaven.II. Notice ENOCH'S PUBLIC WORK OF PROTEST AND PROPHECY. The Epistle of Jude supplies us with new information about Enoch's public work. He not only characterized and by implication condemned his age, but predicted the coming of the last great judgment of God. He announced it (1) (2) III. Look now at ENOCH'S TRANSLATION. How striking in its simplicity is the phrase, "He was not, for God took him!" The circumstances of his translation are advisedly concealed: "translated that he should not see death." Many a hero has gathered fame because he stood "face to face with death," and has outfaced the old enemy; but death never so much as dared to "look into Enoch's eye as it kindled into immortality." The reasons why this honour was conferred on him were probably — (1) (2) (3) (G. Gilfillan.) I. HERE IS A LIFE SUDDENLY AND PREMATURELY CUT SHORT; for, although Enoch lived 365 years, it Was not half the usual age of the men of his day. II. A LIFE SPENT AMID SURROUNDING WICKEDNESS. III. A LIFE SPENT IN FELLOWSHIP WITH GOD. In the expression "walked with God," there is the idea of — (1) (2) IV. A LIFE OF NOBLE TESTIMONY. "V. A LIFE CROWNED BY TRANSLATION. His translation was — (1) (2) (J. W. Atkinson.) Homilist. Three strange things in connection with Enoch's history:(1) (2) (3) I. HE TAUGHT THE WORLD BY HIS LIFE. 1. "He walked with God." 2. "He had the testimony that he pleased God." II. HE TAUGHT THE WORLD BY HIS TRANSLATION. 1. That death is not a necessity of human nature. 2. That there is a sphere of human existence beyond this. 3. That there is a God in the universe who approves of goodness. 4. That the mastering of sin is the way to a grand destiny. III. HE TAUGHT THE WORLD BY HIS PREACHING (Jude 1:14, 15). (1) (2) (3) (Homilist.) II. THAT IT MAY BE PURSUED IN THE VERY PRIME OF BUSY MANHOOD. III. THAT IT MAY BE PURSUED IN THE VERY MIDST OF DOMESTIC ANXIETY AND CARE. Many people have lost their religion through the increase of domestic cares. But a godly soul can walk with God in family life, and take all its offspring in the same holy path. Enoch would instruct his children in the right way. He would pray for them. He would commend them to his Divine friend. Happy the home where such a godly parent is at its head. IV. THAT IT MAY BE PURSUED INTO THE VERY PORTALS OF HEAVEN AND ETERNAL BLISS. Enoch walked with God, and one day walked right into heaven with Him. Heaven is but the continuation of the holy walk of earth. (J. S. Exell, M. A.) I. WE SHOULD TAKE AN INTEREST IN THE DESTINY OF MEN. II. WE SHOULD RECOGNIZE THE HAND OF GOD IN THE REMOVAL OF MEN. III. WE SHOULD BELIEVE IN THE PARTICULARITY OF GOD'S OVERSIGHT OF MEN. When God takes a good man — (1) (2) (3) 1. God took him the assertion of a sovereign right. 2. God took him — an illustration of Divine regard. 3. God took him — an assurance of eternal blessedness. 4. God took him — a pledge that all like him will be associated. (J. Parker, D. D.) 1. It Was an age of longevity. 2. It was an ungodly age. II. ENOCH AS TO HIS RELIGION. 1. He was independent. 2. Practical. III. ENOCH AS TO HIS DEPARTURE. 1. His departure implies a future state. (1) (2) (3) 2. His departure shows that there is a reward to the faithful. (1) (2) (W. Griffiths.) 1. That he was well-pleasing to God (Hebrews 11:5). Amity, friendship, intimacy, love. 2. That he realized the Divine presence (Hebrews 11:6). God was to him a living Friend, in whom he confided, and by whom he was loved. 3. That he had very familiar intercourse with the Most High. 4. That his intercourse with God was continuous. He did not take a turn or two with God and then leave His company, but walked with God for hundreds of years. He did not commune with God by fits and starts, but abode in the conscious love of God. 5. That his life was progressive. At the end of two hundred years he was not where he began; he was not in the same company, but he had gone forward in the right way. II. WHAT CIRCUMSTANCES WERE CONNECTED WITH ENOCH'S WALKING WITH GOD? 1. The details of his life are very few. Quite enough for us to know that he walked with God. 2. It is a mistake to suppose that he was placed in very advantageous circumstances for piety. (1) (2) (3) III. WHAT WAS THE CLOSE OF ENOCH'S WALK? 1. He finished his work early. 2. He was missed. "Not found" (Hebrews 11:5). 3. His departure was a testimony. ( C. H. Spurgeon.) ( C. H. Spurgeon.) 1. Reconciliation with God. 2. Spiritual life (Galatians 5:25). 3. None walk with God closely but those who love Him supremely. 4. Those with whom we walk, and whom we love, we are desirous to please and oblige. And those who walk with God delight to do His will. 5. Communion with God. 6. Similarity of disposition and feeling. II. THE ADVANTAGES ARISING FROM SUCH A WALK. 1. It gives a real enjoyment, for which we are not at all dependent on external things, and of which nothing in this world can deprive us. 2. It sweetens all earthly pleasures and pains. 3. The man who walks with God learns much of the will of God. 4. Such a walk is a preparation for the enjoyment of God in heaven. (Benson Bailey.) 1. Walking with God includes — (1) (2) (3) (4) (5) (6) 2. Walking with God is associated with — (1) (2) (3) (4) II. HiS DISTINGUISHED REMOVAL. 1. "He was not." No more among men. (1) (2) 2. "God took him." (1) (2) (3) 1. The nature of true piety. To walk with God. 2. The reward of true piety. Interested in God's gracious care; and ultimately raised to His own Divine presence. 3. Removal of Enoch teaches immortality of soul. (J. Burns, D. D.) II. THE SINGULAR CLOSE OF HIS PIOUS COURSE. 1. It was a sudden change. 2. It was a miraculous change. 3. It was a happy change. (The Evangelical Preacher.) 1. What walking with God supposes. 2. Some advantages which result from walking with God. (1) (2) (3) (4) (5) II. SOME PECULIAR CIRCUMSTANCES CONNECTED WITH IT. Particularly — 1. The period of its commencement, and the time of its continuance. It commenced in what may be considered his early youth; when he had not lived the twelfth part of the then usual age of man. This shows us that early piety is acceptable to God (Proverbs 8:17). Seek it (Ecclesiastes 12:1); for early habits are most easily formed, and most lasting (Lamentations 3:27). It continued at least three hundred years. This teaches us that the pleasures of religion never cloy (Psalm 63:3, 4); and that God's grace is sufficient for the longest pilgrimage (2 Corinthians 12:9). 2. The relations under which it was sustained.(1) The relation of a family governor. Hence, we see the falsehood of three common suppositions. First, "That solitude is necessary to piety." This is an error of superstition; as Christians we are called to sociability (Matthew 5:14-16). Secondly, "That religion is injurious to social duties and comforts." This is an error of prejudice, which is confuted by many living characters (Proverbs 12:26). Thirdly, "That we serve God only when we engage in acts of devotion." This is an error of ignorance; for we also serve God acceptably when we serve mankind in obedience to Him (Acts 13:36; Galatians 5:14, and Galatians 6:2,10).(2) This character was also sustained by Enoch, under the relation of a public teacher. From this example we learn that teachers of others should be careful to walk with God themselves; in domestic life, that they may engage their families in God's service (Joshua 24:15); in public life, that their labours may be blessed by God (Psalm 51:12, 13; Malachi 2:6). 3. The scenes amidst which it was preserved. These were examples of prevailing ungodliness, when piety was generally reproached. Thus, when iniquity is general, it is our duty to be singular (Exodus 23:2); for we are called by God to be a peculiar people (Titus 2:14; Romans 12:2). A resolute confession of God in the face of an opposing world, is highly pleasing to Him (Hebrews 11:5). "He pleased God" (Numbers 14:24). Those who honour God are honoured by Him (1 Samuel 2:30). 4. The glorious event which succeeded this holy walk: "God took him." He was translated body and soul to heaven, without seeing death.(1) This removal was gainful to him; it perfected his felicity. So the death of all true believers is followed by the eternal consummation of all their happiness (Philippians 1:21, 23; Luke 23:43).(2) It was honourable to God. To His wisdom in discriminating characters; to His goodness, in rewarding the faithful; and to His truth, in fulfilling His promises. So is the death of all His saints (Psalm 116:15, and Psalms 58:11).(3) It was beneficial to mankind. It teaches mankind in all ages —(a) That there is another and better world reserved for the righteous, as the ascension of Elijah and our Lord did afterwards (Hebrews 11:16; 1 Peter 1:3, 4, 5);(b) that piety is extensively profitable, being evidently conducive to our eternal, as well as to our present welfare (1 Timothy 4:8);(c) that the redemption of our bodies as well as our souls is certain. For we see God able and faithful to fulfil His engagements (Hosea 13:14; Philippians 3:21);(d) that an early removal is no loss to the righteous. For what is taken from time is added to a blissful eternity (Revelation 7:14-17);(e) that a sudden removal, when God appoints it, is no cause of terror to those who die in Him, for to all such characters sudden death becomes sudden glory. (Sketches of Sermons.) II. I SHALL PRESCRIBE SOME MEANS, IN THE LAWFUL USE OF WHICH BELIEVERS ARE ENABLED TO KEEP UP THEIR WALK WITH GOD. 1. By studying the Scriptures. 2. By constant and earnest prayer. 3. By watching the dealings of God without. 4. The motions of God within. 5. Walking in ordinances. 6. Walking in providences. 7. In the communion of saints. 8. And by meditation. III. I SHALL OFFER SOME MOTIVES TO STIR US UP TO THIS HOLY PRACTICE. It is most honourable: most pleasing: and abundantly beneficial to the souls of men. 1. This walking is by faith in Christ (2 Corinthians 5:7). 2. Looking to the promises of God (1 Timothy 4:8). 3. Trusting to the wisdom of God (Romans 8:28). (T. B. Baker.) II. ENOCH'S END. "He was not" any longer subject to pain, sickness, infirmity, sorrow; all of which are still the portion even of those who walk with God in this vale of tears. "He was not" any longer tempted by Satan, by the world, by his own fallen nature, to sin against his kind Friend and Saviour; and thus his heaviest burden is removed. "He was not" any more "vexed with the filthy conversation of the wicked," with the dishonour cast on his God, with the "triumphing of the wicked." "He was not" spared to see their ungodliness proceeding to that gigantic pitch, which at length brought upon them the flood of waters to destroy all the earth. (J. Jowett, M. A.) II. Enoch walked with God, AFTER THE BIRTH OF METHUSELAH. It was then, so far as appears, that he began to do so. It is not said that he did so before. Until then it is said that "he lived," as it is said of the rest. Does it not imply that he had not walked with God for sixty-five years? Or, supposing the expression, in his case, refers to eminence in religion, does it not imply that at that time his religion received a new start? III. Be this as it may, the fact is clear that Enoch did walk with God after the birth of Methuselah and the births of other children. One of the two men who have had the honours of translation in this world for "pleasing God" was a man who LIVED IN THE MIDST OF SOCIETY, and was surrounded with children; he was not a recluse or a celibate. He lived in that condition in which there are natural and necessary distractions and temptations. It would be saying very little for religion if such a case were impossible. It would be queer theology which taught that man must denude himself of a portion of himself, ignore some of his capabilities and propensities, in order to know and possess much, or most, of God. When it is said that Enoch walked with God, it is meant that he attained to special religious excellence. His religion did not merely come into contact with his secular life; his spiritual humanity did not merely touch his social humanity, but, like the prophet upon the dead child, "stretched itself upon" it, mouth on mouth, eyes on eyes, hands on hands, and made it live. His religion was life, an active life. He "walked with God." IV. We see Enoch's eminent godliness attaining A STRANGE AND SIGNAL HONOUR. "He was not, for God took him." Paul says of Enoch, he did not "see death." Christ says of every disciple that "he does not taste death." I know not how it strikes you, but I always feel when reading this passage as if there was a beautiful fitness in this exit, a fitness of course and end. God took him who had walked with Him, bore him away to another sphere. The very silence of the historian aids the impression: there is no breach between the earthly and the heavenly life, no defined horizon — clouds, and sky, fields, hills, and wood, meet together, and this world's beauty and the glory of the world above melt into each other, and one unbroken scene fills and satisfies the eye. He was with God here, he is with God there. He became more and more Divine in the lower and harder conditions of life, and now he has reached a state where nothing exists to check or disappoint his Godward aspirations. There is no translation now for the righteous, but there is better, transformation, the being "changed from glory to glory now," and "the bearing of the image of the heavenly" hereafter. (A. J. Morris.) 1. Because, however men grow worse and worse, heaven is still as good and bountiful as ever (Isaiah 59:1, 2). 2. Because those that mind for heaven must row against the stream always; and if they do not, they will be called down the stream in the best of times; for, says our Lord (Matthew 11:12). 3. The badness of the times affords matter to excite God's people the more to their duty and close walking with God. The profaneness and formality of those they live among, and the dishonour done to God thereby, should be like oil to the flame of their holy love and zeal, as it was to David (Psalm 119:126, 127). 4. Because, as the Lord shows Himself most concerned for the welfare of those who are most concerned for His honour, so the worse the times are, they that cleave to Him closely may expect to fare the better. I. Let us consider Enoch's holy life in this world; "Enoch walked with God." The Spirit of God puts a special remark on this. It is Enoch's honour, that he did not walk as others did, after their lusts. Observe, 1. God takes special notice of those who are best when others are worst (Genesis 6:9).(1) To be thus argues an ingenuous spirit, a love to the Lord for Himself, and a love to His way for its likeness to Himself; that the soul is carried thus to it against the stream of the corruption of the age.(2) It argues not only grace, but the strength of grace. It must be strong faith, love, etc., that so much bear out against the strong temptation to apostasy, arising from the combination of a generation against God and His way. To be holy when the helps to a holy life are least in the world, argues the vigour of grace in the heart. Labour ye then to be best while others are worst, to confront the impiety of the generation wherein ye live. Do they indulge themselves in licentiousness? be ye the more strict and holy in your walk. Do they take up with mere externals in religion? strive ye the rather to get into the inner court, to taste and see, and here to have communion with God. Observe, 2. It is the honour of a professor of religion to outgo others in the matter of close walking with God. In the first part of the words we have —(1) The person characterized; and that is Enoch. There was another of this name descended from Cain, who had a city called after his name (Genesis 4:17). Immortality is desired of all; and because men cannot stave off death, they follow after a shadow of immortality, that at least their name may live when they are gone. Therefore that has been an ancient custom, for men to call their lands after their own names (Psalm 49:11). How much better was it with this Enoch, that took that course to get on him the name of the city of God, which Christ promises to write on all his people (Revelation 3:12)? The city called by the name of the other Enoch was destroyed by the deluge, and is now unknown; but the city of God lasts still, and will last forever. Observe, True piety is the best way to honour, even to true honour. For "the righteous shall be in everlasting remembrance," when "the memory of the wicked shall rot." Observe, They that live near God are most likely to be put upon His secrets, and to know most of His mind (Psalm 25:14). II. His character; he "walked with God." He lived like a man of another world; a life of close communion with God. It imports —(1) That he was really religious; not only religious before men, but before God. Religion lies inwardly. We are that really which we are before the Lord; "He is a Jew which is one inwardly." See, here, what he was: a spiritual traveller through the world; he "walked." "He walked with God." He looked on himself as a pilgrim and stranger in this present world (Hebrews 11:13). (T. Boston, D. D.) II. Secondly, I shall consider walking with God in the matter of it, in respect of our frame and conversation. And, indeed, this duty goes as broad as the whole law. If we would have the life of religion in our walk, we must not walk at random. 1. We must walk with God in the way of habitual eyeing of Him in all things. 2. We must walk with God in the way of the heart's going along with Him in all things, as the shadow goes with the body. Walking with God is no bodily motion, but a spiritual motion, a moving of the heart and affections; and so it must import necessarily the heart's going along with Him. 3. We must walk with God in ordinances (Luke 1:6). The ordinances are the banqueting house of Christ wherein He feasts His people (Song of Solomon 2:4), the galleries wherein the king is held by those that walk with him there (Song of Solomon 7:5). 4. We must walk with God in the stations and relations wherein He hath placed us. These are the sphere that God hath given us to move in, in the world. There are two pieces of work which a Christian has to do.(1) One for himself, and that is his salvation work (Philippians 2:12). This lies in his personal walk.(2) One for God, and that is his generation work (Acts 13:36). This lies in his relative walk. 5. We must walk with God in all our actions, whether natural, civil, or religious. "Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God" (1 Corinthians 10:31). III. Thirdly, I shall consider walking with God in the properties thereof. Walking with God is religion; and it is — 1. Practical religion, religion in deed, not in word only; and there is no other sort of religion that will bring us to heaven; hence says our Lord (John 13:17). 2. It is inward and heart religion (1 Peter 3:4). They that have no religion but what is visible to the world, have no true religion; for God is the invisible God, and walking with Him must be so too (Romans 2:28, 29). 3. It is heavenly religion (Philippians 3:20). According to men's state and their nature, so will their actions be; for as is the tree, so will the fruit be. The heart of man, according as grace or corruption reigns in it, will tincture everything that comes through it. 4. It is lively and active religion, being a walking with the living God, wherein there is not only grace, but grace in exercise (Song of Solomon 1:12). 5. It is regular religion, and uniform; for he that walks with God must needs walk by a constant rule, eyeing Him not in some things only, but in all (Galatians 6:16; Psalm 16:8). He gives one rule of walking, extending to man's whole conversation; and so he that walks with Him, walks regularly, aiming at a holy niceness, preciseness, and exactness, in conformity to that rule in all things (Ephesians 5:15). 6. It is laborious and painful religion; for it is no easy life they have whose trade it is to walk on their feet (Hebrews 6:10). And it is no easy religion to walk with God. Religion is not a business of saying, but doing; not of doing carelessly, but carefully, painfully, and diligently. 7. It is a self-denied religion (Matthew 16:24). 8. It is a humble religion (Micah 6:8). 9. It is constant religion. Walking is not a rising up and sitting down again, but a continued action, like that of a traveller going on till he come to his journey's end. Enoch walked on through the world, till he was not. 10. It is progressive religion; religion that is going forward (Proverbs 4:18). (T. Boston, D. D.) II. Walk OBEDIENTLY with God; i.e., be diligent in keeping His commandments. And let your obedience be an unreserved, warm-hearted, zealous, faithful obedience, an obedience of love which is ready at all times, as love is ready. Walk, then, unreservedly, in the love of the Lord with all its glorious consequences. And walk obediently with God in the second commandment as well as the first. Oh! then, let your walk with God be obedient; unreserved, without fear of excess; universal, without exception or partiality; and persevering, without yielding to monotony. III. Walk HUMBLY with your God. He is a Father, and we are children. What does that relationship call for? Reverence — filial reverence, it is true, but still reverence, or honour — the honour of the father and the mother. "If I be a Father," He says, "where is My honour? and if I be a Master, where is My fear?" Further, He is the Creator, and we are the creatures of His hands; and this relationship calls for real subjection and prostration. IV. Walk PATIENTLY with God. For however confiding your walk may be; however obedient with all the great characteristics of obedience; however humble, still you will suffer, and must be prepared for endurance. "The Lord chastens every son whom He receiveth"; and you must not expect to walk through this world exempt from trouble. "Think it not strange concerning the fiery trial which is to try you as though some strange thing happened unto you." It is not a strange thing, it is the common case of the Lord's children. (H. McNeile, D. D.) II. ENOCH'S GLORIOUS TRANSLATION FROM EARTH TO HEAVEN. 1. A sign of God's love. 2. It is remarkable that three eminent translations distinguished three dispensations of God's mercy to men — the last the most glorious.(1) Enoch's translation in the patriarchal age.(2) Elijah's translation in the prophetic age.(3) Our Lord Jesus Christ ascended, was translated to heaven, in the Christian dispensation, when, after His triumphant resurrection and sojourn on earth for forty days, He ascended on a cloud of glory before His own disciples. Now, these three most memorable instances of translation to heaven clearly prove a separate state — a glorified humanity and an immortal life. III. A FEW PRACTICAL REFLECTIONS MAY PROFITABLY CONCLUDE THIS SERMON: especially when a solemn event fills the minds of so many with deep thoughts. 1. We may all copy the living sermon of a holy life dedicated to Christ. 2. How sweet and blessed is the death of the Christian! His soul is taken away to the Saviour whom he loved; and his body rests in hopes of resurrection glory. His soul is gone; he is not on earth; God has taken him to heaven! No more shall sin or sorrow cloud the soul; no more shall trial, suffering, or death affect the body; no more shall the gloom of life intercept or darken the eye of faith, or the streaming light of heaven. (J. G. Angley, M. A.) II. THE TRANSLATION OF ENOCH. 1. As a work of omnipotence. (1) (2) 2. As a work of mercy. The wings of heavenly mercy overshadowed him, to protect him from the penalties of a violated law. 3. The translation of Enoch eminently displays the glory and honour of God. His love of the righteous was strikingly shown. His moral government was manifested, and His entire command over the present and the future so fully exemplified, that we cannot contemplate it without profound adoration of the Most High. 4. It was calculated to be beneficial to mankind, and to serve in that early stage of society the interests of truth and piety. (Essex Remembrancer.) II. CHARACTER OF ENOCH. III. CONDUCT OF ENOCH. The conduct of this antediluvian saint was the piety of intelligence; he understood God's claim and his own obligations, and it was not a mere custom. It was the piety of deliberate design and choice; he was not, so to speak, thrown accidentally into God's company, but chose to go to Him, and with fixed, determinate purpose, sought His friendship. It was the piety also of a minister of religion; and what is any minister of religion, without personal godliness, but an actor in the most dreadful tragedy ever performed on the stage of this world, since it ends not in the feigned, but the real, death and destruction of the performer? It was the piety of one who had few of those helps and advantages of divine revelation and ordinances which we enjoy, and therefore shows how God can, and will, help those in the Divine life, who are, by Providence, deprived of the assistance which others possess. It was piety, maintained during a long period of severe trial, a profession consistently upheld amidst all conceivable opposition for nearly four centuries, thus exhibiting a sublime instance of endurance, perseverance, and victorious faith. IV. TRANSLATION OF ENOCH. Enoch's translation was a testimony to that generation of which he was a member, and to the whole world from that time to this, of God's approval of his conduct. (J. A. James.) II. THAT GOD WILL MANIFEST SOME PECULIAR TOKENS OF HIS FAVOUR TO THOSE WHO WALK WITH HIM. 1. God will guard them against the favours of the world. 2. God graciously guards his friends while they walk with Him, from their invisible as well as visible enemies. 3. God will give those who walk with Him peculiar evidence of their interest in His special grace. He loves those who walk with Him, and will manifest His love to them. He expressly called Abraham His friend when he offered up his son upon the altar. He sent a messenger from heaven to declare that Daniel was greatly beloved. And He manifested His special love to David by lifting the light of His countenance upon him. 4. God will manifest His peculiar favour to those who walk with Him, by giving them not only inward light, and joy, and peace, and the full assurance of hope, but by granting them outward prosperity. 5. Those who walk with God have ground to hope for another great and peculiar favour; that is, His gracious and comforting presence when they leave the world.IMPROVEMENT. 1. We may learn from the nature and effects of walking with God how all true believers may attain to the full assurance of hope. If saints would prevent or remove darkness, doubts, and distress from their minds, let them walk closely with God, who will give them peculiar tokens of their displeasing Him, and standing high in His favour. 2. If God manifests peculiar tokens of His favour to those who walk with Him, then they have more to gain than to lose by walking with Him. 3. If God be highly pleased with His friends while they walk with Him, then He must be highly displeased when they depart from Him. 4. It appears from the nature of walking with God, that those who walk with Him in a day of degeneracy do peculiar service and honour to religion. 5. This subject calls upon all who have professed to walk with God to inquire whether they have walked worthy of the vocation wherewith they are called. 6. This subject exhorts all who have not hitherto walked with God to walk with Him. (N. Emmons, D. D.) (W. Hay Aitken, M. A.) II. WALKING WITH GOD IS A USEFUL WALK. Suppose that you and I were taking a walk through the wards of a hospital. It is full of people who are suffering from accidents, and diseases of different kinds. There are some people there with broken limbs. Some are blind, others are deaf; and some are sick with various fevers, and consumption. And suppose that, like our blessed Lord, we had the power, as we went from one bed to another, to heal the sick and suffering people in that hospital. Here is a lame man. We make his limbs straight and strong, so that he can walk. Here is a blind man. We touch his eyes with our fingers; they open, and he can see. We speak to those who are suffering from diseases of different kinds, and make them well. Then we might well say that our walk through that hospital was a useful walk. But we have no such power as this to cure the diseases from which the bodies of men are suffering. Yet this may afford us a good illustration of what we can do for the souls that are suffering around us, when we become Christians, and walk with God. Some years ago a gentleman from England brought a letter of introduction to a merchant in this country. The stranger was an intelligent man with very pleasant manners, but he was an infidel. The gentleman to whom he brought the letter of introduction, and his wife, were earnest Christian people. They invited the stranger to make their house his home during his stay, and treated him with the greatest possible kindness. On the evening of his arrival, before the hour of retiring, the gentleman of the house, knowing what the views of his guest were on the subject of religion, told him they were in the habit of having family worship every evening; that they would be happy to have him join with them; or, if he preferred, he could retire to his room. He said it would give him pleasure to remain. Then a chapter of the Bible was read, and the family knelt in prayer, the stranger with them. After spending a few days in that pleasant Christian home, the stranger embarked on board a ship, and sailed to a foreign land. In the course of three or four years he returned, and stayed with the same family. But what a change there was in him! His infidelity was all gone. He was now an humble, earnest Christian. In speaking to his friend of this change, he said: "Sir, I owe it all to you. When I knelt down with you at family prayers on my former visit, it was the first time for years that I had ever bowed my knees before God. It brought back to me the memory of my pious mother, now in heaven, and all the teaching she had given me when a boy. I was so occupied with these thoughts that I did not hear a word of your prayer. But this led me to give up my infidelity, and seek the blessing of my mother's God. And now I am as happy as the day is long in His service." Here again we see how true it is that walking with God is a useful walk. III. A PLEASANT WALK. When we are taking a walk there are several things that will help to make up the pleasure to be found in that walk. If we have a guide to show us the road; if we have a pleasant companion to talk with as we go on our way; if we have plenty of refreshments — nice things to eat and drink; if there are bright and cheerful prospects around and before us; and especially, if we are sure of a nice comfortable home to rest in when our walk is ended, these will help to make it pleasant. But when we walk with God, as Enoch did, we have all these things, and more too. And these are sure to make it a pleasant walk. Solomon is speaking of this walk when he says: "Its ways are ways of pleasantness, and all its paths are peace." "I visited a poor old woman belonging to my congregation," said a minister. "She was entirely dependent on the church for her support. Her home was a very small cottage. The moment I entered it I saw how neat and clean everything was. She had just been gathering some sticks from the lane with which to cook her evening meal. Her face was one of the sweetest I ever saw. It was surrounded by the strings of her snow-white cap. On the table lay a well-worn copy of the Word of God. I looked around for a daughter or friend to be her companion and caretaker, but saw none. I said: 'Mother Ansel, you don't live here alone, do you?' 'Live alone! Live alone!' she exclaimed in surprise, and then, as a sweet smile lighted up her face, she added, 'No, sir, the blessed Lord lives with me, and that makes it pleasant living!'" Certainly she found walking with God a pleasant walk. A Christian lady was visiting among the poor one day. She called, among others, on a little sick girl. Her home was a dreary looking one. The room she occupied was on the north side of the house. There was nothing bright or pleasant about it. Everything looked dark and cheerless. "I am sorry you have no sun on this side of the house," said the lady. "Not a ray of sunshine gets in here. This is a misfortune, for sunshine is everything." "Oh, ma'am! you are mistaken," said the sick girl, as a sweet smile lighted up her pale face. "My sun pours in at every window, and through all the cracks." "But how can the sun get round on this side of the house?" asked the visitor. "It is Jesus, 'the Sun of Righteousness,' that shines in here," was the reply, "and He makes the best sunshine." That sick girl found walking with God a pleasant walk. IV. A PROFITABLE WALK. We see a good deal of walking done without much profit. But sometimes we hear of people who are able to make their walking pay. There was a walking match in New York not long ago. A number of persons were engaged in it, and the man who won the prize secured twenty-five thousand dollars. That was profitable walking, so far as money was concerned; but walking with God is more profitable than this. Suppose there was a savings bank half a mile from your house, and you were told that if you walked to that bank every week, and put a penny in the treasury, for every penny you put in you would get a dollar at the end of the year. A penny a week would make fifty-two pennies by the end of the year, and if for these fifty-two pennies you were to receive fifty-two dollars, that would make your walk to the bank profitable walking. "It would be getting what we call a hundredfold for the money invested there. There is no such savings bank as this. But, when we learn to walk with God, we find that serving Him is just like putting money in such a bank. Jesus says that if we give a cup of cold water to one of His disciples, or if we suffer for Him, or do any work for Him, we "shall receive a manifold more in this present time, and in the world to come life everlasting." And if such rewards are given to those who walk with Him, then we may well say that that is profitable walking. An infidel was one day laughing at a plain farmer because he believed the Bible. The farmer surprised him by saying, "Well, you see, we plain country people like to have two strings to our bow." "And pray what do you mean by that?" asked the infidel. "Only this," was the farmer's answer, "that believing the Bible, and acting up to it, is like having two strings to one's bow; for, if the Bible is not true, still I shall be a better and happier man for living according to its teachings, and so it will be profitable for me in this life; this is one string to my bow, and a good one, too. And, if the Bible should prove true, as I know it will, it will be profitable for me in the next world, and that is another string, and a pretty strong one, too. But, sir, if you do not believe the Bible, and do not live as it requires, you have no string to your bow in this world. And, oh, sir! if the tremendous threatenings of the Bible prove true — as they surely will — you will have no string to your bow for the next world, and what will become of you then?" This shows us that walking with God is profitable walking. (R. Newton, D. D.) I. A SIMPLE RECORD OF A GLORIOUS LIFE. What does a glorious life consist in? The poet thinks it a glorious thing to produce burning thoughts, to master the powers of language, to command brilliant imagery; to revel in imagination through the ethereal regions of the lovely, the grand, the eternal; and then descend from those lofty heights to the lowly regions of real life, to enlighten its gloom, to soothe its sorrows, to strengthen its hopes. The orator thinks it a glorious thing to rivet the attention of assembled multitudes. The warrior thinks it a glorious thing to be entrusted with the command of a powerful army. Here is a simple record of a glorious life; let us now endeavour to analyse it. The words point to — 1. A life of absolute devotedness. It is not a selfish existence, but an existence linked to another existence, subordinate to another existence, devoted to another existence. "With God." 2. A life of steady progress. This is clearly suggested by the term walking. Man is never more dignified than when he walks with a regular, firm, steady step; it is then that he looks every inch the lord of creation; you wonder not that other creatures should submit to his sway. But let him loiter about as if he had nothing to do, or let him run as if he were pursued, and he falls at once in your estimation. There is a touch of manliness about the very act of walking, which indicates a definite purpose, a reasonable aim, a complete mastery over one's self. You have only to conceive of a man walking and a man running, and compare these two conceptions together, in order to be impressed with the superiority of the one over the other. But the expression employed here has a wider meaning than this. "Enoch walked with God." This indicates progress. It is progress in knowledge, progress in holiness, progress in good works. It is an upward struggle, a heavenward course, a climbing up to the mount of God. 3. A life of blessed companionship. "With God." Now, the blessed companionship of Enoch with God, which was a type of all true companionship, implied faith in God. Enoch's companionship implied also a certain degree of familiarity with God. Just think of it. God's friend must become a God-like character. The moon which is bathed in the transforming light of the sun, becomes itself a luminous body, and lightens up the sombre blackness of the night with its pale, beautiful, silvery rays. And so the man who walks in the light of God's countenance must necessarily catch some of the glory and reflect it upon the world around him. Besides this, God's friend needs fear no enemy. II. A SIMPLE RECORD OF A GLORIOUS END. "And he was not, for God took him." A good man is never lost; long after his body has mouldered in the dust, the influence of his holy example will remain, will remain as a mighty power; a power which will not diminish, but grow with the flight of ages. (D. Rowlands, B. A.) 1. His appearance is attended with sundry considerable circumstances. As (1) (2) (3) (4) II. Enoch signifies "catechized" or "instructed"; well knowing, also, that the care of the means was committed to the father, though he had committed the care of the end to the Lord. The paternal instruction must promote the dedication. As Jared had marred him by propagation (begetting a son in his own, the fallen image), so he must mend him by instruction. God is so exact in Scripture record, stating him the seventh patriarch, not only to declare the genealogy of Christ in a more distinct chronology of succession than can be found in any of the best human histories, but also to show both His great care of His Church and His great delight in His Church. 1. His great care of it in upholding it by seven descents of holy patriarchs. 2. His great delight in His Church above all other His concerns in the world, being only, all of them, in order to His Church. 3. The age of life that Enoch lived. The years that he lived in this lower world were exactly answerable to the days of a year, to wit, 365. What he wanted in the silver of a life natural, he had well paid him in the gold of a life eternal; so that not only the shortness of the father's life was made up in the long life of his son, but also, God took him from a worse place to plant him into a better. His translation was but transplantation, as it were, out of God's kitchen garden into His heavenly paradise. Thus we see here on earth, those northern plants which are transplanted out of their cold climate into a warmer southern soil, find no detriment, but advantage thereby, and thrive the better. How much more was it no loss, but gain, to Enoch to be translated out of the vale of tears into God's garden of celestial pleasures! There are many talkers and but few walkers; many talkers of God, few walkers with God. Their lives give the lie to their lips or tongues, as not running relatively in parallel lines together with the heart. A man's conversation is the most conspicuous comment upon all that the heart believeth and the mouth expresseth (Romans 10:9, 10). I. WHAT IS THIS WALKING WITH GOD? 1. Negatively. It is not as if a man should desert the society of mankind, and run into a desert or cloister; or as if a man should depart out of the world, and fly up into heaven. Neither does this phrase import only Enoch's public capacity, as if it were proper solely to such as serve God in some high office. There are three Scripture phrases — (1) (2) (3) 2. Showing what it is to walk with God positively; that is, he did serve God in his generation according to his will, as is said of David (Acts 42:3, 6). II. HOW THIS WALKING WITH GOD IS MAN'S DUTY. Upon a threefold respect. 1. It is the principal end why God created man, that man should wall. with God his Creator. 2. It is the creature's homage and fealty to his creator, God, to walk with Him, not with Satan, or with sin and sinners. 3. This walking with God is the very badge and character whereby saints are distinguished from sinners, believers from unbelievers, and the children of God from the children of the World. III. HOW THIS WALKING WITH GOD IS MAN'S DIGNITY AS WELL AS DUTY. It is not only man's homage, but it is also his honour to walk with God. It is accounted honour. able to be but a follower of a mortal king. Inferences hence are — 1. It is our duty to walk with God, though the whole world walk contrary to God. The worse that times are, the better should we be, that the times may not be worse, but better by us. We should all strive to be the most holy persons, even in the most unholy times. 2. Therefore we should all strive to walk with God, upon these three following motives; besides the reasons of the duty, as also of the dignity. (1) (2) (3) (C. Ness.) I. CONTEMPLATE THE CHARACTER HERE GIVEN OF ENOCH — "HE WALKED WITH GOD." Let none suppose that, whatever this may imply, it was the exclusive privilege of Enoch, and, therefore, is not to be sought after by others; for of Noah it is written — he "found grace in the eyes of the Lord; for he was a just man, and perfect in his generation." And "Noah walked with God." To Abraham, also, it was commanded — "Walk before Me"; and this the father of the faithful actually described himself as doing, when he said, "The Lord, before whom I walk, will send His angel with thee, and prosper thy way." 1. It must imply the true knowledge of each other; for familiar intercourse is founded on knowledge. On the part of God, the knowledge is perfect and infinite. Well, then, might the Psalmist exclaim — "O Lord, Thou hast searched me and known me. Thou knowest my down-sitting and mine up-rising; thou understandest my thought afar off. Thou compasseth my path and my lying down, and art acquainted with all my ways. For there is not a word in my tongue, but lo! O Lord, Thou knowest it altogether." But man is naturally ignorant of God. He knows Him not, nor desires to know Him; for "God is not in all his thoughts." How, then, shall he understand His being and perfections, His works and His ways? "Such knowledge is too wonderful" for him; "it is high," he "cannot attain unto it." "For who by searching can find out God? who can find out the Almighty to perfection?" But He has graciously revealed Himself to us by His Spirit, in His Holy Word. 2. The most sincere friendship. 3. The strongest proofs of devoted attachment. Without these, friendship itself is only a name; but with them, the very balm of life. 4. But, in one word, to walk with God includes a community of interests. Their aim is one. Now, as God necessarily exists for His own glory, and delights in its manifestation in the happiness of His creatures; so man, regenerated and sanctified, supremely seeks the glory of God in all things. II. CONTEMPLATE HIS SPECIAL PRIVILEGE. He was removed to heaven, without tasting the bitterness of death. It might be sooner than he expected; for he had not attained to half the years of the life of his father — but he rejoiced to depart, and to be with "God, his exceeding joy," forever and ever! And was not this the richest boon he could possibly receive? Classic story has told us of two lovely youths that were found dead in their bed, soon after the prayer had been offered for them, that they might possess the best blessing heaven could bestow. And the Christian well knows, that "to depart, and to be with Christ, is far better" than anything here. Such was the privilege of Enoch — but as to the mode of his translation we know nothing. Yet, it must have been eminently gracious. Whatever was the manner of his translation, it was evidently supernatural — the doing of the Lord, and marvellous in the eyes of all. No rude storm of chaos, no fortuitous blast of atoms hurled him on high. But the Lord did it, in His own most gracious way. He had frequently conferred on him many distinguished favours — but then, to crown all, he took him as a special friend to Himself, to be forever with Him in heaven, in joys unutterable and full of glory. But do not expect the same kind of dismissal as Enoch. Only Elijah and he ever entered the eternal kingdom, without passing through the gate of death. (J. Clunie, LL. D.) (M. M. Kalisch, Ph. D.) (Old Testament Anecdotes.) (Old Testament Anecdotes.) (H. G. Salter.) (G. Gilfillan.) (J. Spencer.) 4020 life, of faith 1655 hundreds and thousands 5197 walking After the Scripture. The Neo-Kohlbruggians. Walking with God. Gen 5:24 The Epistle of Saint Jude. Consolations against the Fear of Death. "But it is Good for Me to Draw Near to God: I have Put My Trust in the Lord God, that I May Declare all Thy Influences that Gave Rise to the Priestly Laws and Histories The Promise to the Patriarchs. Appendix xii. The Baptism of Proselytes Genesis |
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