1 Corinthians 15:50). Yet a link between life here and life above. Enoch translated (Hebrews 11:5). The living man passed into the presence of God. How, we need not care to know. But we know why. He "walked with God." Who would not covet this? Yet it may be ours. What then was that life? Of its outward form we know nothing. But same expression (Genesis 6:9) tells us that Noah's was such. Also Abraham's, "the friend of God" (Genesis 17:1); and St. Paul's (Philippians 1:21); and St. John (1 John 1:3) claims "fellowship with the Father" not for himself only (cf. John 14:23).
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.
1. They introduce themselves as acting under the direction of a mediator, and this mediator was none other than their deceased father. He commanded us, say they, before he died, that we should say thus and thus. And was it possible for Joseph to be offended with them for obeying his orders? But stop a moment. May we not make a similar use of what our Saviour said to us before He died? He commanded us to say, "Our Father — forgive us our debts." Can we not make the same use of this as Jacob's sons did of their father's commandment?
2. They present the petition as coming from their father: "Forgive, I pray thee, the trespass of thy brethren, and their sin; for they did unto thee evil." And was it possible to refuse complying with his father's desire? The intercessor, it is to be observed, does not go about to extenuate the sin of the offenders, but frankly acknowledges it, and that, if justice were to take its course, they must be punished. Neither does he plead their subsequent repentance as the ground of pardon, but requests that it may be done for his sake, or on account of the love which the offended bore to him.
3. They unite their own confession and petition to that of their father. Moreover, though they must make no merit of anything pertaining to themselves, yet if there be a character which the offended party is known to esteem above all others, and they be conscious of sustaining that character, it will be no presumption to make mention of it. And this is what they do, and that in a manner which must make a deep impression upon a heart like that of Joseph. "And now, we pray thee, forgive the trespass of the servants of the God of thy father." It were sufficient to have gained their point, even though Joseph had been reluctant, to have pleaded their being children of the same father, and that father making it, as it were, his dying request; but the consideration of their being "the servants of his father's God" was overcoming. But this is not all: they go in person, and "fall before his face," and offer to be his "servants." This extreme abasement on their part seems to have given a kind of gentle indignancy to Joseph's feelings. His mind revolted at it. It seemed to him too much. "Fear not, saith he: for am I in the place of God?" As if he should say, "It may belong to God to take vengeance; but for a sinful worm of the dust, who himself needs forgiveness, to do so, were highly presumptuous: you have therefore nothing to fear from me. What farther forgiveness you need, seek it of Him."
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