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In the Torah, we encounter a tapestry of remarkable figures whose lives illuminate the profound dynamics of obedience, faith, and intercession in their relationship with God. These individuals, often descendants of Abraham, Isaac, and Jacob, are celebrated for their unfailing obedience to divine commands, shaping the spiritual legacy of Israel. Nevertheless, among these towering personalities, one man stands apart, uniquely distinguished in the sacred text: Noah, the only individual explicitly called a “righteous man” in the entire Torah (Gen. 6:9). This designation is striking, not only for its singularity but also because Noah was not part of the covenantal lineage of Abraham, Isaac, and Jacob—the patriarchs chosen to establish God’s holy nation, Israel. While Noah’s righteousness is undeniable, it is Israel, through the descendants of these patriarchs, that God designates as a “holy nation” and a “kingdom of priests” (Ex. 19:6). This recognition raises a profound question: Why, despite Noah’s unparalleled title of righteousness, was he not included among the founders of God’s chosen people? The answer, I propose, lies in the distinct ways Noah and the patriarchs approached God, particularly in moments of divine judgment, revealing deeper dimensions of faith, intercession, and relational engagement with the divine.
To explore this, let us first consider Noah’s response to God’s pronouncement of judgment. In Genesis 6, God reveals to Noah that a catastrophic flood will destroy the earth due to humanity’s pervasive wickedness. God instructs Noah to build an ark to preserve his family and representatives of every animal. Noah’s response is immediate and unequivocal: “Noah did everything just as God commanded him” (Gen. 6:22). His obedience is exemplary, marked by silence and compliance. Noah does not question God’s decree, nor does he intercede for the doomed generation. His righteousness manifests in his faithful execution of God’s command, ensuring the survival of his household and the created order. This obedience is profound, reflecting a deep trust in God’s justice and sovereignty. However, Noah’s approach is passive in terms of engaging with God beyond the task assigned. He accepts the divine will without challenge, embodying a form of righteousness that prioritizes submission over dialogue.
In contrast, Abraham’s response to God’s announcement of judgment against Sodom and Gomorrah reveals a strikingly different posture. In Genesis 18:16-33, God informs Abraham of His intent to destroy the cities due to their egregious sin. Rather than acquiescing silently, Abraham engages God in a bold, almost audacious dialogue. He intercedes on behalf of the cities, pleading for mercy if even a small number of righteous inhabitants can be found. Abraham’s language is daring: “Will you sweep away the righteous with the wicked? … Far be it from you to do such a thing … Shall not the Judge of all the earth do what is just?” (Gen. 18:23-25). This is not mere compliance but a priestly act of intercession, where Abraham risks divine displeasure to advocate for others. His persistence—bargaining with God to spare the cities for fifty, then forty-five, down to ten righteous people—demonstrates a relational intimacy with God, one that dares to wrestle with divine intentions. Ultimately, Abraham accepts God’s will, as Noah did, but only after exhausting every possibility to influence the outcome. This intercessory stance aligns with the priestly role Israel is later called to embody, mediating between God and the nations.
The etymology of the name “Israel,” which originates from Jacob, Abraham’s grandson, further illuminates the contrast between Noah and Abraham. The name Israel (Yisrael) stems from the Hebrew root לשרות (lesrot), meaning “to wrestle” or “to exercise influence.” This is rooted in Genesis 32:24-30, where Jacob wrestles with a mysterious figure, later identified as divine, through the night. Refusing to let go until he receives a blessing, Jacob’s tenacity earns him the name Israel, signifying a struggle with God that shapes his identity and that of his descendants. This wrestling is not rebellion but a profound engagement, a willingness to grapple with the divine will while remaining faithful. Jacob’s encounter mirrors Abraham’s intercession, reflecting a pattern among the patriarchs of approaching God with both reverence and boldness. Unlike Noah’s silent obedience, Jacob’s struggle embodies a dynamic relationship with God, one that involves questioning, persistence, and transformation.
This pattern of wrestling and intercession is not unique to Abraham and Jacob but is echoed in other biblical figures who, like the patriarchs, engage God in ways that deepen their covenantal role. Consider Moses, another pivotal figure in Israel’s story, whose interactions with God exemplify this approach. In Exodus 32, after the Israelites sin by worshiping the golden calf, God declares His intent to destroy the people and start anew with Moses. Moses’ response is immediate and courageous: he intercedes, pleading with God to relent. “Why should your anger burn against your people, whom you brought out of Egypt with great power and a mighty hand? … Turn from your fierce anger; relent and do not bring disaster on your people” (Ex. 32:11-12). Moses even invokes God’s reputation among the nations and His covenant with Abraham, Isaac, and Jacob, urging God to remember His promises. Moses demonstrates his boldness by declaring, “If you will not forgive their sin, please blot me out of the book you have written” (Ex. 32:32), thereby offering his own life for the sake of the people. Like Abraham, Moses acts as a mediator, standing in the gap between God and Israel, and his intercession secures divine mercy. This priestly role, rooted in relational intimacy and courage, aligns with Israel’s calling as a nation of priests, distinguishing Moses’ approach from Noah’s silent compliance.
Another example is found in the prophet Samuel, whose intercessory role further illustrates this dynamic. In 1 Samuel 7, when the Philistines threaten Israel, Samuel prays and offers sacrifices on behalf of the people, crying out to God for deliverance (1 Sam. 7:9). His intercession leads to God’s intervention, routing the enemy. Later, when Israel demands a king, Samuel perceives the request as a rejection of God’s kingship. Nevertheless, rather than withdrawing, he commits to praying for the people: “As for me, far be it from me that I should sin against the Lord by failing to pray for you” (1 Sam. 12:23). Samuel’s persistent intercession, even in the face of Israel’s waywardness, reflects the same priestly mediation seen in Abraham and Moses, contrasting with Noah’s more individualistic obedience.
The distinction between Noah’s righteousness and the patriarchs’ approach lies in their relational posture toward God. Noah’s obedience, while exemplary, is primarily personal and task-oriented, focused on preserving his family and the created order. The patriarchs, however, embody a broader, mediatorial role, engaging God on behalf of others—whether Sodom, Israel, or future generations. This aligns with Israel’s covenantal purpose to be a light to the nations (Isa. 42:6), a role that requires not only obedience but also intercession and influence. Noah’s righteousness, though profound, does not extend to this priestly function, which is central to Israel’s identity.
Moreover, the patriarchs’ willingness to wrestle with God reflects a deeper trust in His character. Abraham’s dialogue assumes God’s justice and mercy, allowing him to plead for the righteous in Sodom. Jacob’s struggle seeks a blessing, trusting God’s transformative power. Moses’ intercession appeals to God’s covenantal faithfulness. These interactions reveal a faith that dares to engage God’s will, not out of defiance but out of confidence in His relational nature. Noah’s silence, while obedient, lacks this dimension of dialogue, positioning him outside the covenantal lineage tasked with mediating God’s presence to the world.
This is not to diminish Noah’s significance. His righteousness preserved humanity and creation, making him a pivotal figure in God’s redemptive plan. The nations, represented by Noah’s descendants, remain integral to God’s purposes, as seen in the promise to Abraham that all nations will be blessed through his seed (Gen. 22:18). However, Israel’s unique calling as a priestly nation requires a faith that combines obedience with intercession and submission with struggle. Abraham, Jacob, Moses, and Samuel exemplify this, their lives woven into the fabric of Israel’s identity as God’s chosen people.
In conclusion, Noah’s righteousness, while unparalleled, reflects a solitary obedience that contrasts with the relational, intercessory faith of the patriarchs. The latter’s willingness to wrestle with God, intercede for others, and engage divine purposes positions them as the founders of Israel, a nation called to mediate God’s presence. Through their examples, we see that true covenantal faith involves not only submitting to God’s will but also daring to dialogue with Him, trusting in His justice and mercy to shape the destiny of nations.
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Impact: Lifetime
Indeed.
תודה רבה!
בבקשה
Thant you Merci Very interesthing what you mention about Noah i never took note of that NOAH The ONLY Righteous Man.
True what U say about the Bble NEEDS to REREAD Yes read it Daily
Armand
Thank you, Armand, let’s keep thinking and growing together!
It is for sure a Lifetime impact. Thank you for bringing such content and analysis.
Amen! Amen! Amen!
May we all serve Gods whole holy will
in an ever deepening relationship
with God,
ourselves
and all of our family of God.
❤️✨🙏
Truly enlightening! The point of passivity regarding Noah’s obedience is well noted and taken. This’s a call to intercessory prayer life, again thank you for your Spirit filled teaching!!
Blessings!
This is very impactful and the insights raises my awareness of my own relationship with God, ant the response to him as he speak to me daily.
Let’s us approach our God with boldness of Abraham!
I truly enjoyed this . Thanks Dr Eli
Let us all grow in our godly hutzpah!
Wow, I really enjoyed reading your blog Dr. Eli.
It’s all written with a great perspective and Hashem placed everything into its proper purpose.
Now I understand what the Holy Hutzpah’s purpose is. Thank you for this.
You are most welcome, Shoshanna!
There was so much clarity to the difference as to the reason and purpose of Israel’s calling as to be a Holy Nation among the Gentiles.
Thank you so much
Janice, welcome to the blog!
I found this very meaningful R.Eli .I would very much like this view of Israel taken through to a consideration of the New Covenant .Thanks .
Let’s keep thinking together, Brian. Thanks for your participation.
Thank you Dr. ELI. Your knowledge and understanding blesses me everyday.
So encouraging to hear this, Kevin!
Beautifully explained. Thank you Dr Eli.
Sylvia, good to see you here! Blessings!
it was Indeed eye opening Eli… keep it going.
Derin, thanks so much! (You can see in IN WORKS section, what is next).
What a wonderful insight into God’s relationship with His covenantal people!
Thank you, Christina!
Is the name Noah (meaning rest) portrait Noah’s character of submissiveness?
Psalm 46:10 NKJV
[10] Be still, and know that I am God; I will be exalted among the nations, I will be exalted in the earth!
Hebrews 4:11 NKJV
[11] Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience.
Praise the Lord.
Good insight. Perhaps. Eddie.
I thought it says Noah was a preacher of righteousness?
The Torah describes Noah as righteous in Genesis 6:9, which states: “These are the generations of Noah. Noah was a righteous man, blameless in his generation; Noah walked with God.” The Hebrew term used for “righteous” here is tzaddik (צַדִּיק), indicating his moral and spiritual integrity relative to his time.
Noah, Moses, and the Patriarchs demonstrate separate qualities within with the result being God-honoring righteousness. Agree?
Yes, but in the Torah no one is called righteous other than Noah.
I appreciate your interpretation, Dr. Eli! I’d likely never have noticed this difference in their natures. I couldn’t help but think of a couple of other examples of Godly patriarchs who were mentioned as “blameless”; namely, Job, Zechariah & Elizabeth. And Abraham’s faith brought God to reckon him righteous, which gives all of us reason to be supremely thankful!
Lynette, indeed. Thank you for your comment!
Hello, First of all, I want to thank you for this presentation of the history of the Jewish🇮🇱people and their journey in this long, arduous and extremely valuable history of humanity. Thanks to this article, I learned more. Thank you very much🙏, Alberti
May the Lord bless you, Albert!
True, as far as in the Torah, but in the book of Hebrews, when the writer refers to Abraham, he says that Abraham’s faith was accounted to him for righteousness.
Yes, the point is not that only Noa was righteous in Torah. Other people were too :-). Take Enoch for example. But only Noa is called so.
Question…Ezekiel mentions Noah, Daniel, and Job as righteous. Although this is in the Prophets, not the Torah. And Job does pray and intercedes for his friends; Daniel intercedes several times. Is the righteousness dealt with on a separate level?
Good question Lowry. I am not sure. Generally in the Bible the issue of righteousness is the issue of right standing before God, not perfection or sinfulness that much is clear.
I think the key is their faith was accounted to them for righteousness. As is recorded in Hebrews ‘Without faith it is impossible to please Him (God).” In other words, there is NOTHING man can do to be righteous in God’s eyes. As is found in the prophet Isaiah “all of our righteousness is as filthy rags.” It is ONLY by accepting Christ’s sacrifice that we can become righteous.
A breathed one by the Holy Spirit! Best indeed.
Thanks be to God! Thank you for your gift!
This is such a beautiful humanly rooted illustration from the lives of Abraham and his descendants of the kind of deep trust in God’s goodness and the self-sacrifical love for others that motivated them. What a challenge to our all too often ego centered nature. Transformational stuff. Well done Dr Eli.
Thank you, Edward. God bless you!
Thanks so much for sharing your wisdom and teachings on scriptures. I have one question however . What about other characters like : Enoch ? Wasn’t he translated without dying because he walked perfect and was righteous with God ?! Or are there finer nuances or distinctions between them that’s more fully revealed in the original Hebrew ?!
Larry, the Torah does not explicitly call Enoch “righteous” in the same direct way it describes Noah. In Genesis 5:24 the phrase “walked with God” implies a close, faithful relationship with God, suggesting righteousness, but the specific Hebrew term for “righteous” (tzaddik) is not used for Enoch in the Torah text. The description of him walking with God and being taken by God indicates a special status, often interpreted as righteousness in Jewish and Christian traditions, though the explicit label is absent.
Seems you miss an important point in your opening without Noah there was no Abraham etc
Dale, I didn’t :-).
Beautiful article Dr. Eli. Thanks for doing this, indeed inspired! Gloria a Dios!!
Shalom Shalom
Blessings and peace!
2Peter 2:5 Noah, a preacher of righteousness,… Noah spent 120 years interceding with the people that didn’t listen.
yes.
Unless you forget the book of 1 Chronicles, you cannot say that Noah was not of the same lineage as Abraham, et al.
Jim, my dear, of course Abraham came from Noah and his family. There were none left after the flood. My point was that Noah was not part of ISRAEL. Abraham, Isaac and Jacob became its founders. Noah was not, in spite of the fact that he ALONE was called righteous in the entire Torah!
Dr. Eli, thanks for the insights that you share from the Old Testament. I am reading it through the link in the mail. Thanking God for the Jewish people through whom God sent us the Savior. Blessings on you and God’s chosen people.
May the Lord bless you and keep you!
Whao!!! I never gave a thought to what Noah did compared to what the Patriarchs did. The same message, but different approaches. In Ezekiel 18:32, GOD said He is not interested in the death of a sinner, but for him/her to repent and leave. We worship an Awesome GOD. Thanks Eli.
Indeed!
thank you Dr. Eli ! So motivating for a more trusting and daring intercession , with G.od’s help and wisdom.
Never realized the difference beween Noah and the patriarchs. Toda rabaaaa : ) shalom and rich blessings
Bevakasha! Blessings and much peace!
Thank you Dr. Eli for this exposition. It is now crystal clear that although God would work out His counsel regardless of our faith response, He’d have us look beyond self and be more outreaching.
Blessings!
Love love love this insight on our brother Noah. Rarely if not never has Noah been credited for his obedience in such context.
This and your books have been a teaching tool for me.
As you Dr. Eli say, “ let’s continue to learn together.”
Shalom
Amen!
This truly was an informative article. Thank you, Dr. Eli.
Blessings, Della!
The earth was to be destroyed. Noah accepted that fact because the earth was totally corrupt and saved his family through the ark. God said he would not destroy the earth again. Therefore the intercession of Abraham et al focussed on mitigation of God’s destructive power upon the nation of Israel which was not totally corrupt. If the earth was not totally corrupt, Noah might have bargained with God. If Israel was totally corrupt, Abram might have passively accepted God’s judgment.
Glenn, its the end of my day. Need to chew more on this. Blessings!
Thank-you! May God grant many more souls, Hebrew and non-Hebrew alike, the holy hutzpah and also God’s gifts of grace, repentance and faith necessary to hear and accept the words of Moses and other true prophets of God; words that have been inspired and preserved by God; words that introduce and serve to identify the ultimate suffering servant Messaih and conquering King Messiah as being Yeshua/ Jesus; and words that can help them- as we, and all penitents accept, profess and benefit from God’s plan of salvation, and to join/ re-join the kingdom of God! With Love!
Amen!
May we humble ourselves before the only righteous God in heaven so that we maybe found worthy before His throne of Grace. Through our Lord Jesus Christ.
Thank you, David! No doubt about that. But the point of the article was that this is not enough. If we want to become children of Abraham we need to act the way he acted before God!
Thank you very much. While there is no record of Noah not responding to God in prayer for his family or the people, it doesn’t necessarily mean he didn’t do it. It is likely that he answered questions put to him, perhaps a bit like what Peter encouraged the believers in 1 Peter, 3: 15 &16. Shalom. Norman.
Perhaps.
“God-Interaction” is not the same for all, everyone is unique, in unique paths. Noah, others mentioned, performed as best as they could in their roles, helping others around, and had their capacities, limitations. The rest was beyond them, not in their hands. It is the nature of the world, nature itself, humanity, life, matter, environment, universe. “Better Deal” negotiation efforts was the path for some, following self-confidently correctly understood “righteous path” worked well for the other. Results, impacts known afterwards only, not predictable. It is “Uncertainty Principle”, in God-matters, “Faith” was “righteous”, worthwhile, in all cases. BEAUTIFUL. Jai Jesus.