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)
Dr Eli thank you for the very insightful and educational comparison of Noah and the Patriarchs.
i seek to be like both in my walk - submitted and obedient as Noah and a friend, reasoning together with my Savior, as Abraham, Isaac and Jacob.....
Indeed, if we are his children, we will behave likewise.
I really found this article helpful and informative, thank you for sharing it with your readers, God Bless you.
warm regards,
Regina Smith
Thankyou for the etymology, being English there are so many similarities in translation, jumping to conclusions is easily done
Regards and Shalom
Blessings!
Blessings and much peace, Regina!
Very well explained, and having a faith does indeed require we wrestle, trust, and love. Many thanks for this.
May the Lord bless you and keep you, Arthur, as you wrestle with Him!
I love these teachings and have been a subscriber for many years. Your ministry is exceptional and invaluable. However, I will ask: Do you think Abraham argued for Sodom because he knew Lot and family lived there? By contrast, the text about Noah says everyone was corrupt except Noah and family so Noah simply agreed with God.
Thank you for answering, Dr. Eli. Yes, I see your point - both redemption and judgment to learn from the narrative. Both to keep in mind. I am supporting your ministry as I can right now; perhaps more in the future. I also tell many people about Israel Bible Center.
I am deeply grateful!
Thank you, Kathryn! Abraham likely argued for Sodom due to his nephew Lot and family residing there (Genesis 13:12). His plea in Genesis 18:22-33 shows concern for the righteous, bargaining with God to spare the city if even ten righteous people were found. This suggests personal investment, as Lot’s safety weighed on him. Conversely, Noah faced a world described as wholly corrupt (Genesis 6:5-8), with only his family deemed righteous. Noah’s silence and obedience in building the ark (Genesis 6:22) reflect acceptance of God’s judgment, as no one else warranted saving. Abraham’s intercession highlights his compassion and familial ties, while Noah’s compliance underscores the unique corruption of his era, leaving no room for advocacy. Both responses align with their contexts: Abraham’s hope for redemption versus Noah’s acceptance of inevitable judgment.
Wow. Thank you so much Dr. Eli for this analysis. In particular, I am impressed by the priestly role of intercession... Israel as a people, and I dare say, the Church today has an inherent capacity to 'stand before the throne' of God and plead their cause and for the rest of humanity.
These patriachs certainly did not have the 'spirit of timidity..', they approached the throne with boldness (Heb 4:16).
I feel inspired to take my personal prayer life a notch higher.
Thank you.
Indeed, Nesbert! Indeed!
This makes me feel the spiritual connection between creation and our Creator. A cry of my heat of submission to search the ways of Adonai. To fulfill my spiritual significance within the presence of Adonai
righteousness is the whole duty of a man on earth.. lets aall live right.. Thank you Dr
Blessings!
In the end that's the difference between Islamic approach (all submission) and Judeo-Christian approach (interactive relationship)
Hi Dr Eli thank you for this article, it challenged me to read the Bible and think about my own relationship / frienship with my Father, can only result in following His insructions and obedience. You refer to the Torah and under the heading God's wrestling friend you refer to "in the entire Bible" . I refer to John15:15 disciples and followers - He calls us His friends. John11 Lazarus is referred to as His friend. Heartwarming to read about close relationships with our Father all through the Bible and learn about their close walk with God. King David my favourite. Thank you again for challenging us to read and know more about specific detail in the bible, in this case "Friend". We can apply and learn from them ( Abraham, Noah etc.) and deepen our own relationship with our Creator.
Good point. I will adjust the text. (I just changed from the entire Bible to the entire Hebrew Bible). But come to think of it, it is a bit different with Jesus, I think. Jesus in the Bible is not only God; he is also fully human. So the point about Abraham, I think, still stands: he is alone, referred to by God, the Father (to use theological language).
Thank you for deep thoughts and sharing, this encourage my further attempts for understanding of what is written. May our Father bless you.
Thank you!
Thanks for this good artical on the two types of faith, Noah's and that of Israel's family, which is of priestly type.
How about the rest of the people who are not in the Israel's family, what type of faith do they have to exercise?
You have joined Israel and therefore you are part of the same tradition.
Very interesting… Obeying GOD is very important with faith, I would say with all one's heart.
Très interessant...Obéir à DIEU ,c'est trés important avec la foi,dirais je de tout son coeur.
There is a question about that. However, a relationship with God HAS TO BE the context of such obedience.