Chapter 1: The Blessing of Enoch
About This Commentary
Each verse is shown in the R.H. Charles translation (1917), followed by plain-English commentary from a traditional Protestant Christian perspective. We note where the text aligns with or diverges from canonical Scripture.
The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be living in the day of tribulation, when all the wicked and godless are to be removed.
Enoch opens not as a private journal but as a public blessing — addressed specifically to the "elect and righteous." This immediately frames the text in terms of covenant community. The phrase "day of tribulation" echoes language found in Daniel, Joel, and later in Revelation. Enoch is not writing for his own generation but for a future one facing judgment. From a Protestant perspective, this is consistent with how God has always worked: preserving a remnant people through periods of upheaval (cf. Romans 11:5).
And he took up his parable and said — Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is for to come.
The phrase "eyes were opened by God" deliberately echoes Genesis 3:5–7 and Numbers 24:3 (Balaam's oracle), positioning Enoch in the prophetic tradition. The explicit statement that this vision is "not for this generation" is a remarkable claim — it is a text that announces its own eschatological relevance. Early Christians found this significant because it pointed to a future they believed was arriving in Christ. The angelic mediation of revelation is consistent with how Scripture describes prophetic visions (cf. Daniel 8:16; Zechariah 1:9; Revelation 1:1).
Concerning the elect I said, and took up my parable concerning them: The Holy Great One will come forth from His dwelling, and the eternal God will tread upon the earth, even on Mount Sinai, and appear in the strength of His might from the heaven of heavens.
This is a theophany — a visible appearance of God. The language mirrors Micah 1:3 ("For, behold, the LORD cometh forth out of his place") and Habakkuk 3:3. The reference to "Mount Sinai" grounds this cosmic vision in Israel's historical experience of God. A Protestant reading sees this as consistent with Old Testament revelation: God is not distant but actively comes to judge and redeem. The phrase "heaven of heavens" (cf. 1 Kings 8:27; Psalm 148:4) emphasizes God's transcendence even as He descends.
And all shall be smitten with fear, and the Watchers shall quake, and great fear and trembling shall seize them unto the ends of the earth.
The "Watchers" here are the angelic beings who will be introduced more fully in chapters 6–9. Their trembling before God's approach is significant: even fallen spiritual powers are not beyond God's authority. This aligns with the New Testament teaching that demons tremble before God (James 2:19) and that Christ has authority over all spiritual powers (Colossians 2:15). The universal scope — "unto the ends of the earth" — signals that this is not a local judgment but a cosmic one.
And the high mountains shall be shaken, and the high hills shall be made low, and shall melt like wax before the flame. And the earth shall be wholly rent in sunder, and all that is upon the earth shall perish, and there shall be a judgement upon all.
The imagery of mountains melting like wax before God appears in Psalm 97:5 and Micah 1:4. This is classic prophetic language for divine judgment — the created order itself cannot stand before the Creator's holiness. The phrase "judgement upon all" is important: this is not ethnic or national judgment but universal moral judgment. Every person and power will answer to God. This resonates with Paul's declaration in Romans 14:12: "So then each of us will give an account of himself to God."
But with the righteous He will make peace, and will protect the elect, and mercy shall be upon them. And they shall all belong to God, and they shall be prospered, and they shall all be blessed. And He will help them all, and light shall appear unto them, and He will make peace with them.
After the terrifying description of judgment, this verse pivots to the mercy and protection reserved for the righteous. The contrast is stark and intentional. The elect are not saved by their own merit but by God's mercy — "mercy shall be upon them." This is thoroughly consistent with Protestant soteriology: salvation is by grace. The promise of light appearing to them echoes Isaiah 60:1–3 and anticipates the New Testament's identification of Christ as the Light of the world (John 8:12).
And behold! He cometh with ten thousands of His holy ones to execute judgement upon all, and to destroy all the ungodly: and to convict all flesh of all the works of their ungodliness which they have ungodly committed, and of all the hard things which ungodly sinners have spoken against Him.
This verse is directly quoted in the New Testament — Jude 14–15 cites it word for word, attributing it to "Enoch, the seventh from Adam." This is the most explicit canonical connection between 1 Enoch and Scripture. Jude uses it to warn against false teachers who speak against God. The "ten thousands of holy ones" appears in Deuteronomy 33:2 and Psalm 68:17. The emphasis on God convicting people of their "hard things spoken against Him" reminds us that words matter — we will answer for careless and blasphemous speech (Matthew 12:36).
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