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)
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.
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!
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.
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!
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.
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!
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.
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.
"A linguistic connection between “Utnapishtim” and the Hebrew word nafesh is unlikely based on available evidence" - Babel - IMHO... 🤷♂️. Thank you, Dr. Your insight has depth!
May you receive blessings and much peace!
:^) Note that the name 'Utnapishtim' contains the Semitic word , 'nephesh' - life, in this instance 'eternal life'.
A linguistic connection between "Utnapishtim" and the Hebrew word nafesh is unlikely based on available evidence. Utnapishtim, a name from the Mesopotamian Epic of Gilgamesh, derives from Sumerian or Akkadian roots, possibly meaning "he found life" (ut = found, napishtu = life/breath in Akkadian). Nafesh in Hebrew, meaning "soul," "life," or "breath," shares a semantic overlap with napishtu in the concept of "life" or "breath." Both terms may trace back to a shared Semitic linguistic heritage, as Akkadian and Hebrew are Semitic languages with common roots. However, no direct etymological link ties Utnapishtim’s name to nafesh beyond this broad semantic and cultural connection. The similarity reflects shared ancient Near Eastern ideas about life and survival, especially in flood narratives, but the names themselves appear distinct in origin and construction.
Perhaps Noah found 'rest' by finding eternal life in Heaven. In the Akkadian version of the Bible flood, Noah is named Utnapishtim 'He who found life'. Humorously, Gilgamesh, after many travails, finds Utnapishtim and addreses him: Gilgamesh said to him, to Utnapishtim the Faraway: I look upon you, Utnapishtim, Your appearance is not strange; you are like unto me; My heart had regarded you as prepared to do battle; Yet you lie idly on your back! How did you enter the assembly of the gods, And obtain life eternal? -- Well, maybe that was Utnapishtim's 'Rest'! :^)
Interesting. Something similar happens to Enoch in 3rd Enoch.
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.
Good insight. Perhaps. Eddie.
What a wonderful insight into God’s relationship with His covenantal people!
Thank you, Christina!
Beautifully explained. Thank you Dr Eli.
Thank you for sharing your wisdom and God-given insight. i love these tid-bits that throw open a door to deeper understanding of His Word. Be blessed and courageous as you continue teaching and sharing God's ❤️
Li, thank you so much!
it was Indeed eye opening Eli... keep it going.
Derin, thanks so much! (You can see in IN WORKS section, what is next).
Sylvia, good to see you here! Blessings!
I truly enjoyed this . Thanks Dr Eli
Dr. Eli
while you mean well, don't assume on God. In His omniscience, He predestined and created each person in his generation for a specific purpose: to bring about the plan of salvation. You cannot compare God's servants, how He calls and uses them. "In the fullness of time..."
Dorcas, thank you for your comment. May the Lord be with you.
Thank you Dr. ELI. Your knowledge and understanding blesses me everyday.
So encouraging to hear this, Kevin!
Let us all grow in our godly hutzpah!
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.
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.
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!
You are most welcome, Shoshanna!
Impact: Lifetime
Indeed.
תודה רבה!
Dr Eli,
Shalom in Messiah Yeshua! Great article showing the contrasting difference between Righteous Noah & Abraham,jacob & Moses. The later did indeed bodly wrestle with God ✝️✝️✝️
regarding moses! ive just learned that in the world of biblical archeology, many place moses as coming up in egypts 18 th dynasty,based on 1Ki.6:1;. That dynasty is called *The New Kingdom,and how ironic it is that the founder of it was named *AHMOSES. Hahaha! incredible.
Thanks for article. In Christ We Live. AL
I am not really up-to-date on egyptology and the Bible. Area of growth for me.
Dr Eli, great job and indeed an eye-opener. immensely, i appreciate and encourage you please keep it up for the betterment and advancement of His kingdom education here on earth. love you
Thank you, Dr. Ekpo Ubong! It means a lot! Blessing in your work in Nigeria!
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!
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!
May we all serve Gods whole holy will
in an ever deepening relationship
with God,
ourselves
and all of our family of God.
❤️✨🙏
It is for sure a Lifetime impact. Thank you for bringing such content and analysis.
Amen! Amen! Amen!
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!