Genesis 6–7 highlights Noah’s righteousness and blamelessness in a corrupt world. Unlike his generation, Noah “walked with God,” demonstrating faith and obedience. His righteousness was not situational but consistent, rooted in his willingness to listen to God’s correction and fulfill His commands. This trust and humility set Noah apart, making him a vessel of God’s mercy and a model of faithfulness. This was a shadow of the coming Agent of Heaven’s mercy: Messiah Yeshua (Christ Jesus).
This study on Torah section נֹחַ Noach (Genesis 6:9-11:32) explores Noah’s flood, its meaning in Jewish tradition and its relevance today. It details how Noah brought an end to the curse on the earth brought about by Adam’s sin, which led to rampant violence in the world. The Flood allowed for the flourishing of agriculture.
We further discuss the impact of violence on society, its use as a tool for self-defense and how humanity has become desensitized to it. Via the prophecy of Messiah Yeshua (Christ Jesus) about partying and weddings on the Day of the LORD like what happened before the Flood (Luke 17:20-37), we can learn to balance our reactions to violence with wisdom and love, and maintain our humanity and compassion despite exposure to violence and evil.
Just as there was one door to Noach’s ark and the salvation it offered from the waters of the flood, there is only one Door to salvation to save us from the eternal destruction of wickedness that will come at the final judgement.
From the Torah passage נֹחַ Noach (Gen. 6:9–11:32), we see how its main figure tried to warn his generation of the trouble that laid ahead for the earth.
Similarly, Yeshua (Jesus) did the same in His generation, and He has called each generation of His followers to warn their generation of the coming “time of trouble.”
As the proverb says, history may not repeat itself, but it rhymes. And studying the history of the world from the Torah (Genesis, Exodus, Leviticus, Numbers and Deuteronomy) is how we can know what will happen, even if we don’t understand exactly when these things will happen.
The Torah reading Vayera (“and He appeared,” Genesis 18–22) aptly describes how the Creator of the Heavens and Earth shows up “in the fullness of time.”
We will see messianic parallels between the “days of Lot” in Sodom, the “days of Noah” and the Day of the LORD preceding the return of Yeshua (Jesus), the Son of Man (Matthew 24; Luke 17).
“‘Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God. … That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.'” (John 3:3, 6 NASB)
The Torah reading Noakh, covering Genesis 6:9–11:32, is a testimony of the origin of Abraham and Israel, of different people groups and of languages. This is real history, not legend or allegory. That is important, because it’s a testimony about the intentions and actions of the Creator.
And the “days of Noah” (Matt. 24:36–44; Luke 17:22–37) teach us how we become “born again” via the Mashiakh (Christ) of God.
A number of Bible teachers as well as some popular movies and books teach that believers in Yeshua the Messiah will be “taken away” in the prophesied time of trouble preceding the Day of the LORD. Yet based on the teaching of the Messiah on the “days of Noah,” believers should pray that they aren’t “taken away.”
Some may have no idea what this chapter is about, with “sons of God” marrying “daughters of men” and the “Nephilim.” Some may also have some profound, over-the-top notions about the meaning of this chapter, but if you read this chapter in the context of the previous chapters, the fanciful and salacious interpretations fall by the wayside.