Audacity of Israel's faith
How do Noah and Abraham differ in their approach to their God?
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 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.
God’s “Yes” man
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.
God’s wrestling friend
In contrast, the only person in the entire Hebrew Bible to be called God’s friend was Abraham (Isa 41:8, 2 Chron 20:7, James 2:23). Yet 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 agreeing and accepting, Abraham engages God in a bold, almost audacious dialogue. He pleads for mercy on behalf of the cities, hoping to find even a small number of righteous inhabitants. 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.
God’s wrestling family
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 שרת (sarat), 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? … Why should the Egyptians say, ‘It was with evil intent… Turn from your fierce anger; relent and do not bring disaster on your people. Remember your servants Abraham, Isaac, and Israel, to whom you swore by your own self, “I will make your descendants as numerous as the stars in the sky, and I will give your descendants all this land I promised them, and it will be their inheritance forever.” (Ex. 32:11-13).
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 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 faithful compliance.
Jesus’ ministry aligns with Abraham’s trajectory, not Noah’s, by embodying bold intercession and relational engagement with God. Like Abraham, who pleaded for Sodom, and Moses, who interceded for Israel, Jesus mediates for humanity, praying for forgiveness (Luke 23:34) and engaging God’s will through intimate dialogue (John 17). Unlike Noah’s faithful obedience, Jesus’ intercessory priestly role that stands at the core of his mission reflects Abraham’s dynamic faith, wrestling for redemption, fulfilling Israel’s calling as a “kingdom of priests” (Ex. 19:6). All New Covenant believers, rooted in the Jewish Messiah, follow Abraham’s vibrant path, not Noah’s silent obedience. Jesus exemplifies this, boldly interceding for humanity, inviting us to engage God with courage, and mediating His boundless love and justice to the world. Today, we are called to imitate Jesus, embracing a dynamic faith that wrestles, loves fiercely, and trusts deeply, shaping history as a kingdom of priests radiating God’s transformative grace.
Conclusion
Noah’s singular righteousness stands as a beacon of obedience, preserving humanity through unwavering compliance with God’s command. Nevertheless, the patriarchs—Abraham, Jacob, and Moses—embody a dynamic faith that intertwines submission with bold intercession, wrestling with God to shape His redemptive purposes. Their courage to dialogue, plead, and struggle reflects a profound trust in God’s justice and mercy, forging Israel as a holy nation and a kingdom of priests. This legacy challenges us to embrace a faith that not only obeys but engages, dares to intercede, and trusts in God’s relational heart. As heirs of this calling, we are invited to stand in the gap, mediating God’s love and justice to a world in need. Let us, like the patriarchs, wrestle boldly, love fiercely, and trust deeply, shaping history through a faith that dares to partner with the Divine.
Comments (70)
Did I miss something or misunderstand the Bible verses I read? My readings say it was Lot that pleaded with God for Sodom!
You’re correct that Lot didn’t directly plead with God to spare Sodom, based on the account in Genesis 18-19. It was Abraham who interceded with God, asking Him to spare Sodom if righteous people were found there (Genesis 18:20-33). Abraham negotiated with God, starting with 50 righteous people and lowering the number to 10, hoping to save the city. Lot, however, is not depicted as pleading for Sodom’s salvation. Instead, in Genesis 19, Lot is warned by angels to flee Sodom before its destruction and negotiates to escape to the small town of Zoar rather than the mountains (Genesis 19:17-22). If your readings suggest Lot pleaded for Sodom, you might have misread or encountered a source that confuses the roles of Abraham and Lot. Always cross-check with the text itself to clarify such details.
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Thank you, Lord bless you Jo Ann!
Noah is called a preacher of righteousness. So he was very probably seeking God's will and interceding.
Indeed.
Hi Dr Eli
If the name Israel is derived from the Hebrew root Sarat meaning to struggle or wrestle, is the word Samaritan derived from the same root? With maybe a slightly different slant due to an m and a vowel added.
Shalom
Jon, hi. No, the word "Samaritan" is derived from SHAMAR to "keep/guard." Samaritans are essential guardians. In my book the Jewish Gospel of John which I provide here free in its audio version https://drelisblog.com/play-audiobook/
Thank you Dr. Eli, I really enjoyed reading this article, looking forward to more of your teachings.
Naomi, I am on it. Pray for me for the Lord to keep giving His light.
Wonderful depth of understanding and a loving and continual developing of the type of relationship required of a "son of God."
Thank you, Louise! Sonship and daughtership of God is so crucial!
Beautiful!
Blessing to you, Connie!
Very interesting! I had not seen the difference before had read the accounts but had not joined them as Dr. Eli did. Muchlyappreciaated.
Blessings, Allen!
love this article. well written, never thought of the true men of God in the way you wrote it. thank you a for blessing , I pray I can do as these great men did in these last days before Christ return. God bless.
Amen and amen, John!
As ever, the wisdom shown here sheds new light and a deep understanding of God’s will as portrayed by Israel’s founders.
Thank you, Peter.