By faith Henoch was translated, that he should not see death; and he was not found, because God had translated him: for before his translation he had testimony that he pleased God.

“With the aid of your prayers, I hope to give a true picture of the plans of Paul, that holy man. He was very knowledgeable and skilled in these matters of God, and he knew the power of the Lord's teaching. So he deemed it necessary to teach first about Christ and the mystery of the incarnation. Only then did he point to things in their lives that needed to be corrected. He wanted them first to know the Lord and then to want to do what he told them. For if you don't know the one who leads the people in observing God's commands, you are not very likely to obey them.Moses, that famous and faithful minister of God, used this method. When he set forth those things having to do with the divine system of laws, he first dealt with the knowledge of God, "Hear, O Israel, the Lord your God is one Lord." Then, after describing God to the people, teaching them about the one in whom they should believe, and informing them concerning the one who is truly God—only then did he tell how a person can please God. Only then did he say, "You shall not commit adultery; you shall not steal," and the other commandments. The reason for this order of teaching is given to us in the apostolic writings. God is sought by godly and righteous acts, as the prophet tells us.”

“The lesson also which was read today invites you to the true faith, by setting before you the way in which you also must please God. It affirms that "without faith it is impossible to please him." For when will an individual resolve to serve God, unless he believes that "He is a giver of reward"? When will a young woman choose a virgin life, or a young man live soberly, if they don't believe that for chastity there is "a crown that does not fade away"? Faith is an eye that enlightens every conscience and imparts understanding. The prophet says, "And if you do not believe, you shall not understand." Faith "stops the mouths of lions," as in Daniel's case, for Scripture says concerning him, "Daniel was brought up out of the den, and he was found to be hurt in no way, because he believed in his God." Is there anything more fearful than the devil? Yet even against him we have no other shield than faith, an impalpable buckler against an unseen foe. For he sends forth various arrows and "shoots down in the dark night" those that are not watching. However, since the enemy is unseen, we have faith as our strong armor, according to the saying of the apostle, "In all things taking the shield of faith with which you shall be able to quench all the fiery darts of the wicked one." A fiery dart of desire to indulge one's baser instincts is often shot from the devil's bow. But faith, suggesting a picture of the judgment, cools down the mind and quenches the dart.”

“"By faith Enoch was translated, that he should not see death, and was not found, because God had translated him." This man displayed greater faith than Abel. How (you ask)? Because, although he came after him, yet what befell Abel was sufficient to guide him back. How? God foreknew that Abel would be killed. For He said to Cain: "Thou hast sinned: do not add thereto." Honored by him, He did not protect him. And yet neither did this throw him Enoch into indifference. He said not to himself, "What need of toils and dangers? Abel honored God, yet He did not protect him. For what advantage had he that was departed, from the punishment of his brother? And what benefit could he reap therefrom? Let us allow that he suffers severe punishment: what is that to him who has been slain?" He neither said nor thought anything of this kind, but passing beyond all these things, he knew that if there is a God, certainly there is a Rewarder also: although as yet they knew nothing of a resurrection. But if they who as yet know nothing of a resurrection, and see contradictory things here, thus pleased God, how much more should we? For they neither knew of a resurrection, nor had they any examples to look to. This same thing then made Enoch well-pleasing to God, namely, that he received nothing. For he knew that God "is a rewarder." Whence knew he this? "For He recompensed Abel," do you say? So that reason suggested other things, but faith the opposite of what was seen. Even then (he would say) if you see that you receive nothing here, be not troubled. How was it "by faith" that "Enoch was translated"? Because his pleasing God was the cause of his translation, and faith the cause of his pleasing Him. For if he had not known that he should receive a reward, how could he have pleased Him? "But without faith it is impossible to please" Him. How? If a man believe that there is a God and a retribution, he will have the reward. Whence then is the well-pleasing? But many ask whither Enoch was translated, and why he was translated, and why he did not die, neither he nor Elijah, and, if they are still alive, how they live, and in what form. But to ask these things is superfluous. For that the one was translated, and that the other was taken up, the Scriptures have said; but where they are, and how they are, they have not added: For they say nothing more than is necessary. For this indeed took place, I mean his translation, immediately at the beginning, the human soul thereby receiving a hope of the destruction of death, and of the overthrow of the devil's tyranny, and that death will be done away; for he was translated, not dead, but "that he should not see death." Therefore he added, he was translated alive, because he was well-pleasing unto God. For just as a Father when he has threatened his son, wishes indeed immediately after he has threatened, to relax his threat, but endures and continues resolute, that for a time he may chasten and correct him, allowing the threat to remain firm; so also God, to speak as it were after the manner of men, did not continue resolute, but immediately showed that death is done away. And first He allows death to happen, wishing to terrify the father through the son: For wishing to show that the sentence is verily fixed, He subjected to this punishment not wicked men at once, but him even who was well-pleasing, I mean, the blessed Abel; and almost immediately after him, He translated Enoch. Moreover, He did not raise the former, lest they should immediately grow bold; but He translated the other being yet alive: having excited fear by Abel, but by this latter giving zeal to be well-pleasing unto Him.”

“"I believe," therefore, is placed in the forefront [of the Apostles' Creed], as the apostle Paul, writing to the Hebrews, says, "The one who comes to God must first of all believe that he is, and that he rewards those who believe on him." The prophet also says, "Unless you believe, you shall not understand." In order that the way to understand, therefore, may be open to you, you do the right thing in first of all professing that you believe. For no one embarks upon the sea and trusts himself to the deep and liquid element unless he first believes it is possible that he will have a safe voyage. The farmer does not commit his seed to the furrows and scatter his grain on the earth unless he believes that the showers will come together with the sun's warmth, through whose fostering influence, aided by favorable winds, the earth will produce and multiply and ripen its fruits. In essence, nothing in life can be transacted if there is not first a readiness to believe.Is it any wonder then that when we come to God, we first of all profess that we believe, seeing that, without this, not even common life can be lived? We have premised these remarks at the outset, since the pagans are wont to object to us that our religion, because it lacks reasons, rests solely on belief. We have shown, therefore, that nothing can possibly be done or remain stable unless it is preceded by belief. Finally, marriages are contracted in the belief that children will be born; and children are committed to the care of teachers in the belief that the teaching of these teachers will be transferred to the pupils. In the same way, one person assumes the emblems of empire, believing that peoples and cities and a well-equipped army also will obey him. But if no one enters upon any one of these several undertakings except in the belief that the results spoken of will follow, must not belief be much more requisite if one would come to the knowledge of God?”

“A sound faith is a mighty bulwark, a true faith to which nothing has to be added or taken away. Unless it is one, it is no faith, as the apostle says, "one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in us all." Cling to this unity, dearly beloved, with minds unshaken, and "follow after" all "holiness" in faith. Carry out the Lord's commands in faith because "without faith it is impossible to please God." Without faith nothing is holy, nothing is pure, nothing alive: "for the just lives by faith." The one who, by the devil's deception, loses it is dead even though he is living because, as righteousness is gained by faith, so too by a true faith eternal life is gained. This is exactly what our Lord and Savior says, "And this is life eternal, that they may know you, the only true God, and Jesus Christ, whom you have sent." May he make you to advance and persevere to the end, who lives and reigns with the Father and the Holy Spirit, forever and ever. Amen.”

“This is Enoch on whom the sentence of death did not take effect, for he was translated by God that he should not see death, as is recorded in divine scripture, in order that thereby it might be declared to us that death shall not have power over man, but that his power over him shall be dissolved, as was exhibited in the case of the Lord Christ, when his power was entirely broken. This is Enoch who was translated to life, as a proof of the power of God to after generations, a power capable of warding off death from mortals, yea even of permitting them while living to undergo the change to a better state. This is he who along with Elias will in the last days withstand the Antichrist, and refute his error, according to the ecclesiastical tradition. This is he who through faith escaped the way of death. In this case also it is shown still more distinctly that death has not been brought on man in wrath, nor even the sentence of death; but in order that, as we have said, God might make sin hateful to him, and righteousness the object of his desire. Wherefore neither the sentence of death, nor death itself has had power over him, nor will have power, for By faith, saith the Apostle, Enoch was translated that he should not see death; clearly showing that he did not see death, yea even that while living he underwent the change to a better state, as shall also all those that are left alive at the coming of the Lord, and do not die before the resurrection and the future state.”

“Above he set down the description of faith; here he shows it by example. And concerning this he does two things. First, in general, he makes his proposal clear; second, in particular, where he says, By faith we understand. As to the first, the continuation is thus: thus therefore I describe and commend faith, nor is this something new, for in this, namely faith, the elders, that is, the holy fathers, obtained testimony, that is, they believed, and were established through faith. Gen. 15:6: Abraham believed God, and it was reputed to him unto justice. Ps. 115:1: I believed, wherefore I spoke. Now among all the fathers of the Old Testament, those two especially, namely David and Abraham, have the testimony of faith. By faith we understand, etc. In particular he sets it forth through examples of the ancients. And first as to what they believed and taught; second as to what they did, where he says, By faith Abel; third as to what they suffered, where he says, but others were racked. Now teaching in the Old Testament was twofold. One openly set forth; the other veiled under the covering of figures and mysteries. The first concerned the unity of God and the creation of the world; the second, the mystery of the incarnation and of restoration. Hence, just as they kept the sabbaths in memory of the creation, so we keep the Lord's day in memory of the resurrection. As to the teaching, then, about the creation of the world, he says, By faith we understand, etc. This can be read in two ways: in one way, that "by the word of God" is in the ablative case. And the sense is: we, like the ancients, by faith, that is, through the teaching of faith, namely of the Old Testament — Gen. 1:3: God said, Let there be made, etc.; Ps. 32:9: He spoke, and they were made — understand that the ages were fitted, that is, disposed, by the word of God, that is, by the command of God. Now this pertains to faith, namely that we understand this, because since faith is of things invisible, the ages also were made of things invisible, namely of prime matter, which, bare and deprived of every form, is invisible, and lacking every species and disposition. Therefore he says, that from things invisible visible things might be made. But this is said rather crudely, although it is true. In the second way, that "to the word" is in the dative case. And then the sense is: we understand through faith, as before, that the ages were fitted, that is, fitting and corresponding to the word, so that from things invisible, etc. For which reason it must be known that the word of God is the very concept of God, by which he understands himself and other things. Now God is compared to the creature as an artisan to his work. Now we see this, that an artisan produces that which he produces outwardly in the likeness of his concept. Hence he makes a house in matter in the likeness of the house which he formed in his mind; and if the house outside agrees with the house preconceived, the work is ordered in due manner; if not, not. But because the whole creature is disposed in the best way, as produced by an artisan in whom no error or any defect can fall, therefore according to its own manner it agrees most fully with the divine concept. Hence Boethius, in the Consolation: thou thyself most beautiful, bearing the beautiful world in thy mind, and forming it with a like image. Therefore he says, we understand by faith the ages, that is, the whole universe of creation, to be fitted, that is, fittingly corresponding, to the word, that is, to the concept of God, as the artifact to its art. Ecclus. 1:10: He poured her out, namely his wisdom, upon all his works. There follows, so that from things invisible, etc. But because among the ancients it was a common conception of the mind that nothing is made from nothing (Physics II), therefore when they saw some new work, they said that it was made from certain invisible things. Hence some held that anything is in anything, as Empedocles and Anaxagoras — of which nothing need be said at present; others held the hiding-away of forms, as Anaxagoras himself; others held it to be from ideas, as Plato; others from intelligence, as Avicenna. Hence according to all these, visible things were made from invisible ideal natures. But we say, according to the aforesaid manner, that visible things were produced from invisible ideal natures in the word of God, through which all things were made. Which natures, even if they are really the same, nevertheless differ according to reason, through the diverse connoted respects with regard to the creature. Hence man was made by one idea, and the horse by another, as Augustine says in the book of Eighty-three Questions. Questions. Thus, then, the ages were fitted to the word of God, so that from the invisible ideal natures in the word of God, visible things, that is, every creature, might be made. Now all these words are expressly against the Manichees. For they themselves say that it is not to be cared what a man believes, but only what he does. But the Apostle sets faith as the principle of every work; hence he says that it is the substance, that is, the foundation. Without faith, therefore, works are in vain. Again, they say that nothing is to be believed except that of which a reason is had. Against which he says, of things not appearing. Again, they condemn the Old Testament, saying that it was established by an evil principle, namely by the Devil. Against which he says that the elders obtained testimony in this faith. Then, when he says, By faith Abel, etc., he shows what the ancient fathers did. And first he shows this concerning the fathers who were before the flood; second, concerning the fathers who were before the law, where he says, By faith he who is called Abraham; third, concerning those who were under the law, where he says, By faith Moses. Before the flood there were three especially acceptable to God, namely Abel, Enoch, Noah. First, then, he sets down the faith of Abel; second, the faith of Enoch, where he says, By faith Enoch; third, the faith of Noah, where he says, By faith Noah. Now concerning Abel he shows what he did through faith, and what he obtained thereby. By faith Abel offered sacrifice. Hence, just as confession is the testimony of interior faith, so from exterior worship in sacrifice his faith is commended. And from the fact that he offered a choice sacrifice, since it was of the firstlings of the flock and of their fat, his faith is shown to be choice. For the best sacrifice was a sign of choice and proven faith. Mal. 1:14: Cursed is the deceitful man who has in his flock a male, and, making a vow, offers up to the Lord a feeble thing. But concerning the sacrifice of Cain no mention is made as to its excellence, but only that he offered of the fruits of the earth. He says, then, that Abel by faith offered a fuller sacrifice than Cain — not in quantity, but in preciousness — that is, he offered a better sacrifice than Cain, namely to God, because it was to the honor of God. For otherwise it would not have pleased God. The Gloss says "by a fuller faith," but this is not had in the Greek, because "fuller" is there in the accusative case; which is clear from the manner of speaking, which is comparative — unless it be said: by a fuller faith — that is, one better and more excellent than Cain's — he offered it, since, as has been said, the exterior sacrifice was a sign of interior faith. Now from faith two things follow: one in life, namely the testimony of righteousness. Hence he says, he obtained testimony that he was righteous, namely through faith. Matt. 23:35: From the blood of Abel the just, etc. Yet it is not on account of this testimony of Christ that he says he obtained the testimony of righteousness, since here he intends to bring in nothing but authorities of the Old Testament — namely, on account of what is said in Gen. 4:4: the Lord had respect to Abel and to his offerings; because the Lord's regard is especially upon the just. Ps. 33:15: The eyes of the Lord are upon the just. And this, God bearing witness to his gifts. Which perhaps was because the gifts were kindled by heavenly fire. And this was the regard of God. Yet he had regard to the offerer himself before his offering, because it is from the goodness of the offerer that an offering is accepted, when it is not sacramental — for the malice of the minister does not change a sacramental goodness; but as to the offerer, that the offering may profit himself, goodness is required in him. Another testimony he obtained after death. Hence he says, and through it, being dead, he yet speaks, because, as the Gloss says, after death his faith is still commended, since matter is given to us of speaking about him, so that concerning his faith and patience we may give examples for exhorting others to patience. But this is not the Apostle's intention, since everything that he takes here he takes from the Scriptures. Hence it is understood of that which is said in Gen. 4:10: the voice of thy brother's blood cries to me from the earth. Below, 12:24: speaking better than Abel. For this he received through it, that is, through the merit of faith, that being dead, that is, the blood of the dead man, cries to God and speaks to God. Then, when he says, By faith Enoch, etc., he commends Enoch. And first he sets down his intent; second he proves it, where he says, and he was not found. Now the Apostle makes no mention of his works, because Scripture speaks little of this, but only shows what God did for him: that by faith, that is, through the merit of faith, being translated from the conversation of this life, he is preserved from death in another. Hence he says, that he should not see death. Gen. 5:24: he appeared not, because God took him. And it is true that he has not yet died, yet nevertheless he will die at some time, because the sentence which the Lord inflicted upon the first parents when they sinned — in whatever day thou shalt eat, etc. — remains upon all who are born in any way from Adam, just as also in Christ. Ps. 88:49: What man is he that shall live, and not see death? But the death of two has been delayed, namely of Enoch and Elijah. And the reason is that the teaching of the Old Testament is ordered to the promises of the New Testament, in which the hope of eternal life is promised to us. Matt. 4:17: Do penance, for the kingdom of heaven is at hand. And therefore, the sentence of death having been given, the Lord willed to lead men into the hope of life; which he did in the fathers of each state, namely of nature, of the law, and of grace. Hence in the first state he gave hope of escaping the necessity of death, and this in Enoch; in the law, in Elijah; in the time of grace, in Christ, through whom the effect of this promise is given to us. And therefore the others will die, but Christ, rising from the dead, dies now no more. But the first two will die by Antichrist. Thus, then, he was translated that he should not see death — not only that he should not feel death — and this in that generation. Then, when he says, and he was not found, etc., he proves that he had this through the merit of faith; and first he proves that he was translated; second, that he had this on account of faith, where he says, for before his translation. And he proves the first through the authority of Gen. 5:24, which he sets down under other words, because there it is said, he appeared not, because God took him; but here he says, and he was not found, because God translated him. And the sense is the same. Wis. 4:10: Being pleasing to God, he was made beloved, and living among sinners he was translated. For just as it was fitting that man should be expelled from Paradise on account of sin, so it was fitting that the just should be brought in. For this one, through Seth the seventh from Adam, was the best; so Lamech, through Cain the seventh from Adam, was the worst, as being the one who first introduced bigamy against nature. Then, when he says, before his translation, he proves that he had been translated on account of the merit of faith, because before he was translated, Scripture says of him that he walked with God, which is to consent to and to please God; and on this account God took him; but without faith it is impossible to walk with God and to please God; therefore, etc. He sets down this whole argument as to the premises. And first the major, because he had testimony, before his translation, that he had pleased God, and therefore God translated him. Ecclus. 44:16: For Enoch pleased God, and was translated into Paradise, that he may give wisdom to the nations. But that he pleased God, Scripture shows, which says that he walked with God. Mal. 2:6: he walked with me in peace and equity. Ps. 100:6: he who walked in the unspotted way, he served me. The minor he adds, saying, but without faith it is impossible to please God. Ecclus. 1:34f: By faith it is well-pleasing to him. Rom. 3:28: we account that a man is justified by faith. Now he proves the minor when he says, he who comes to God must believe. For no one can please God unless he comes to him. James 4:8: draw near to God, and he will draw near to you. Ps. 33:6: come to him and be enlightened. But no one comes to God except through faith, because faith is the light of the intellect. Therefore no one can please God except through faith. Now, one who comes through faith must believe the Lord. For just as we see in any natural motion, that the thing moved must, from the motion, intend two things lest the motion be in vain, namely a certain fixed term, and a certain cause why it should be moved — and the term is prior to the effect that the motion attains — so also in the motion by which someone comes to God, the term of the motion is God himself. Hence he says, he who comes must believe that he is. This he says on account of his eternity. Ex. 3:14: he who is, has sent me. Second, that he know that God has providence over things. For otherwise no one would go to him if he did not hope for some reward from him. Hence he says, and that he is a rewarder to them that seek him. Is. 40:10: behold, the Lord will come, behold, his reward is with him. Now reward is that which a man seeks in labor. Matt. 20:8: call the laborers, and pay them their reward. Which reward is nothing other than God, because man ought to seek nothing outside of him. Gen. 15:1: I am thy protector, and thy reward exceedingly great. For God gives nothing other than himself. Ps. 15:5: the Lord is the portion of my inheritance and of my cup. Lam. 3:24: the Lord is my portion, said my soul, etc. And therefore he says, he is a rewarder to them that seek him. Not anything else. Ps. 104:4: seek the Lord, and be strengthened; seek his face evermore. But do these two things suffice for salvation? I answer. It must be said that after the sin of the first parent, no one could be saved from the guilt of original sin except through faith in the mediator; but this faith was diversified as to the manner of believing according to the diversity of times and states. But we, to whom so great a benefit has been shown, are more bound to believe than those who were before the coming of Christ; and even then some believed more explicitly, such as the greater ones, and those to whom a special revelation was at some time made. Those also who were under the law believed more explicitly than those before the law, because certain sacraments were given to them, by which Christ was represented as it were through a figure; but for the Gentiles who were saved, it sufficed for them that they believed God to be a rewarder — which reward does not come about except through Christ. Hence they believed implicitly in the mediator. Now against that which he says, that one must believe that God is, an objection is raised, because it was said above that what is believed cannot be known or seen, but that God is, is demonstrated. I answer. It must be said that knowledge of God can be had in many ways. In one way, through Christ, namely insofar as he is the father of the only-begotten and consubstantial, and the other things which Christ specially taught concerning God the Father, and the Son, and the Holy Spirit, as to the unity of essence, and the Trinity of persons. And this alone is believed, nor in the Old Testament was it believed explicitly except by the greater ones only. In a second way, that God alone is to be worshipped; and this too was believed by the Jews. In a third way, that God is one; and this is known even to the philosophers themselves, and does not fall under faith. Then, when he says, By faith Noah, he shows what Noah did through faith, and what he obtained thereby, where he says, and of the righteousness. Now concerning him he narrates five things which he did. First, that he believed the words of God concerning the future judgment, which nevertheless was not yet seen. Hence he says, By faith Noah, having received answer concerning things which as yet were not seen — supply: he had believed. Second, from faith he feared. For faith is the principle of fear. Ecclus. 25:16: the fear of God is the beginning of his love, but the beginning of faith is to be cemented to it, namely to fear. And therefore he says, fearing, namely the flood that was promised, which nevertheless was not seen. Therefore faith is of things invisible. Third, he fulfilled the command of God, by making the ark. Hence he says, he fitted the ark, that is, he made it fittingly according to the disposition of God. Fourth, he hoped for salvation from God. Hence he says, unto the salvation of his house, that is, of his family, because they alone were made safe. 1 Pet. 3:20: a few, that is, eight souls, were saved by water. Fifth, from the fact that he did this on account of the aforesaid faith, he condemned the world, that is, he showed worldly men to be damnable. Now the revelation to him concerning the building of the ark was an answer to his desire and to righteousness, which is through faith. Then, when he says, and of the righteousness which, he shows what he obtained through faith. For just as after someone's death another succeeds to his inheritance, so also, because from the beginning of the world righteousness had not totally failed in the world — since the world still endured — but in the flood the world all but wholly perished, therefore Noah himself was made, as it were, an heir on account of his faith, or of the righteousness which is had through faith; or, just as his fathers were justified through faith, so he himself was made an heir of righteousness through faith, namely an imitator, through faith, of paternal righteousness.”

“But without faith it is impossible to please him,.... Or do things well pleasing in his sight; or any of the duties of religion, in an acceptable way; as prayer, praise, attendance on the word and ordinances, or any good works whatever; because such are without Christ, and without his Spirit; and have neither right principles, nor right ends: for this is not to be understood of the persons of God's elect, as considered in Christ; in whom they are well pleasing to him before faith; being loved by him with an everlasting love; and chosen in Christ, before the foundation of the world; See Gill on Rom 8:8. for he that cometh to God; to the throne of, his grace, to pray unto him, to implore his grace and mercy, help and assistance; to the house of God, to worship, and serve him, and in order to enjoy his presence, and have communion with him; which coming ought to be spiritual and with the heart; and supposes spiritual life; and must be through Christ, and by faith: wherefore such a comer to God, must believe that he is; or exists, as the Arabic version; and he must not barely believe his existence, but that, as it is revealed in the word: he must believe in the three Persons in the Godhead; that the first Person is the Father of Christ; that the second Person is both the Son of God, and Mediator; and that the third Person is the Spirit of them both, and the applier of all grace; for God the Father is to be approached unto, through Christ the Mediator, by the guidance and assistance of the Spirit: and he must believe in the perfections of God; that he is omniscient, and knows his person and wants; is omnipotent, and can do for him, beyond his thoughts and petitions; is all sufficient, and that his grace is sufficient for him; that he is immutable, in his purposes and covenant; that he is true and faithful to his promises; and is the God of grace, love, and mercy: and he must believe in him, not only as the God of nature and providence, but as his covenant God and Father in Christ: and that he is a rewarder of them that diligently seek him; who are such, as are first sought out by him; and who seek him in Christ, where he is only to be found; and that with their whole hearts, and above all things else: and, of such, God is a rewarder, in a way of grace; with himself, who is their exceeding great reward; and with his Son, and all things with him; with more grace; and, at last, with eternal glory, the reward of the inheritance.”

“By faith Enoch was translated - It is said, in Gen 5:24, that Enoch walked with God, and he was not, for God took him. Here the apostle explains what God's taking him means, by saying that he was translated that he should not see death; from which we learn that he did not die, and that God took him to a state of blessedness without obliging him to pass through death. See his history explained at large in the above place, in Gen 5:22-24.”

“Henoch [Enoch] was translated, so as not to die nor see death. In Ecclesiasticus (Chap. xliv.) he is said to be translated into paradise. By these words, that he should not see death, it is the general exposition of the ancient interpreters, that he is not dead; but in what place, or in what manner God preserveth him, we know not. See St. Augustine, lib. de pec. orig.[on Original Sin] chap. xxiii.; St. Chrysostom; &c. (Witham)”

“Faith was the ground of his pleasing God; and his pleasing God was the ground of his translation. translated-- (Gen 5:22, Gen 5:24). Implying a sudden removal (the same Greek as in Gal 1:6) from mortality without death to immortality: such a CHANGE as shall pass over the living at Christ's coming (Co1 15:51-52). had this testimony--namely of Scripture; the Greek perfect implies that this testimony continues still: "he has been testified of." pleased God--The Scripture testimony virtually expresses that he pleased God, namely, "Enoch walked with God." The Septuagint translates the Hebrew for "walked with God," Gen 6:9, pleased God.”