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)
Thank you for this very interesting and true perspective. And for the encouragement to engage and wrestle boldly!
Amen!
wonderful reading today. love the comparision between the five of God's chosen Leaders including Jesus.
Blessings and much peace!
Was Noah righteous ? He did curse generations of unborn children for ever... Whatever did happen with Canaan, it seems exagerate. About 1/3 of humanity (which didn't choose their faith, as some angels did). Whatever did Canaan, his father, it happened because Noah was drunk. Righteous ? The Bible isn't ambiguous. Romans 3:10 "As it is written » (Psalms 14:3, 53:4), "There is no one righteous; no, not one."
Genesis 6:9 [...] Noah was a righteous man, blameless among the people of his time [...] Among the people of his time, so wicked that The Loving God had no other choice but to eliminate them all (they probably deserve it more than intercession, btw). Nowadays we could almost declare that a man is righteous just because he remained so and married a female woman X)
Noah was righteous IN HIS TIME, says french translation. Is it so, or clearly separated in hebrew ?
Elisabeth, protestant Reformation has many good things about it. Insisting that no one can be called righteous (because of Ps. 14 & 53) is not one of them :-) as my previous answer clearly shows. We MUST take these NT verses into account as well.
The New Testament highlights several individuals as righteous for their faith and obedience to God. Joseph, Mary’s husband, is called a righteous man in Matthew 1:19, showing compassion and trust in God’s plan. John the Baptist is described as righteous in Mark 6:20, living a holy life dedicated to preparing the way for Jesus. Simeon, who blessed the infant Jesus, is noted as righteous and devout in Luke 2:25, guided by the Holy Spirit. Anna, the prophetess, is implied as righteous in Luke 2:36-37 for her constant worship and devotion. Zacharias and Elizabeth, John’s parents, are both called righteous in Luke 1:6, faithfully keeping God’s commandments. These figures exemplify righteousness through their devotion, moral integrity, and trust in God’s purpose, serving as inspiring examples in the New Testament.
Great article! We are called like our patriachs to exercise radical faith and to step into radical obedience. The article also serves as a wake up call! Thank you Dr Eli.
Thank you, Sylvia! Indeed!
Amazing insight. Thank you Dr. Eli
Blessings, Keith! Keep up the good work!
"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.
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.
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! 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!
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!