The Coming Days of Noah
During His Olivet Discourse, Yeshua makes an interesting comparison. He says that the days leading up to His return will be like "the days of Noah." What can we learn from Noah's flood as it concerns the end days?
By the first century, the story of Noah’s flood seems to have become a metaphor for God’s final judgment. How are the days of Noah illustrative of the coming of the Son of Man? While we can certainly review Noah’s story and speculate about parallels between Noah’s day and the end days, the key to understanding our Messiah’s point is in His very words:
For as were the days of Noah, so will be the coming of the Son of Man.For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark, and they were unaware until the flood came and swept them all away, so will be the coming of the Son of Man. (Matthew 24:37-39)
The people of Noah's day were "eating and drinking, marrying and giving in marriage," indicating that they were merely living their daily lives. They went about their normal business, completely unaware that the flood was about to come and sweep them all away. Likewise, in the days leading up to Yeshua's Second Coming, those who have rejected Messiah's message will be living their lives, unaware that the end is near. They will be caught by surprise and swept away in God's judgment.
Peter reinforces this teaching in his second epistle, also appealing to Noah's flood (2 Peter 3:1-7). He says that scoffers will mock the idea of the Second Coming as they continue following their sinful desires. They will say, "Where is the promise of his coming? For ever since the fathers fell asleep, all things are continuing as they were from the beginning of creation." Thus, in the end days, people will deny the very reality of the end days. They will dismiss the Lord's message and continue living as if there is no coming judgment. In their view, life is going to continue on as normal, so what's the point in obeying God? Since they refuse to believe the Gospel and live righteous lives, like the people in Noah's days, they will be swept away in God's final judgment.
We can learn a couple of lessons from these passages. First, the reality of the Second Coming and God's final judgment are not matters to be taken lightly. We are not to be like the scoffer who continues in his sinful desires and deludes himself into thinking there will be no consequences for his actions. We are to live our lives in accordance with the knowledge that we are accountable to God for what we do. Indeed, as Peter puts it, "Since everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy and godly lives" (2 Peter 3:11-12).
Second, we must not become discouraged as we await the arrival of Messiah’s Kingdom in its fullness. As Peter says, "The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance" (2 Peter 3:9). God is giving us time to repent, because His desire is that nobody should perish. Likewise, we ought to have this same concern for others. We must be patient with those who have sinned against us, always willing to forgive them as we’ve been forgiven. And just as God’s heart is for the unbeliever, we likewise should desire that all should reach repentance. Thus, proclaiming the Gospel of our King is to be our top priority.
As we can see, this message from our Messiah and the apostle Peter is meant to inspire us to take action. In the midst of those around us who are just going about their normal lives, completely unaware of what's to come, we ought to be mindful of the reality of God's judgment. We ought to be about the King’s business—living holy lives and sharing the Gospel.
Sadly, many believers who take an interest in studying the end days seem to neglect the very things they're called to do with the information. Their interest in the end days has often led to an “escapism” mentality rather than to repentance and a sense of urgency to reach the lost. In “prophetic” teaching circles, fear mongering abounds. False teachers will set doomsday dates and come up with highly speculative conspiracy theories about aliens and other such nonsense, completely distracting believers from the true message of Scripture. So while Scripture teaches that we are not to disregard the reality of the end times, the other extreme is mishandling the Scriptures and wandering off into foolish distractions.
The coming of the Son of Man draws near. We as disciples of Yeshua ought to acknowledge that reality and live our lives accordingly. May we be encouraged to put away all foolish distractions and to live holy lives and reach the lost for God’s glory.
Have you ever wished God would speak to you the way he spoke to Abraham? Imagine how much easier life would be if God simply told you what to do and where to go. But while Abraham experienced some incredible encounters with God, those encounters were much less frequent than we might imagine. The good news is that we have something Abraham didn’t have: the written Word of God.
In this week’s Torah portion, Noach (Gen. 6:9–11:32), God gives Noah permission to eat animals after the flood (Gen. 9:3). Many Christians interpret this passage to mean that Noah could eat any animal, including those later identified as unclean in Leviticus 11. But is that really what the passage teaches? When we consider the broader context of Genesis and the meaning of the underlying Hebrew terminology, there are good reasons to question this popular interpretation.
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Origen’s Commentary on Romans offers a fascinating perspective on the Apostolic Decree in Acts 15. Rather than seeing the Council as setting aside the Torah for Gentile believers, Origen argues that the apostles looked to the Torah itself to determine what God required of Gentiles. This article explores his reasoning concerning blood, strangled meat, and circumcision, and what it might contribute to the larger question of Gentile Torah observance.
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Mary’s perpetual virginity was taught very early and remained the mainstream Christian position for well over a thousand years. Yet most Protestants today reject it because they believe Scripture clearly shows that Mary did not remain a virgin after giving birth to Jesus. I think this history offers an instructive parallel to the question of Sabbath observance. How much weight should longstanding Christian tradition carry when it seems to conflict with a straightforward reading of Scripture?
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Did Paul reject the ongoing relevance of the Sabbath and festivals prescribed in the Torah? Many cite Colossians 2:16–17 as proof that he did. However, a growing body of scholarship calls that interpretation into question. Scholars point out that the illegitimate judgment directed toward Colossian believers came from ascetics who did not observe the biblical calendar. Drawing on this scholarship, I argue that Colossians 2:16–17 does not invalidate the Sabbath and festivals but instead affirms their value.
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The Epistle to the Hebrews offers biblical evidence that the Holy Spirit is both fully divine and a distinct person. Within the epistle, the author identifies the Spirit as “eternal,” presents the Spirit as speaking God’s words as recorded in Old Testament quotations, and yet also distinguishes the Spirit as a separate agent from the Father and the Son. This article examines several references to the Spirit in Hebrews and shows how the author’s depiction is consistent with the Trinitarian understanding of the Holy Spirit as fully God and personally distinct from both the Father and the Son.
This study demonstrates that Luke presents the earliest followers of Jesus as steadfast Sabbath observers, challenging the common assumption that they abandoned or disregarded this practice. By closely examining the references to the Sabbath in Luke’s Gospel and Acts, it is observed that Luke consistently depicts Sabbath worship as a standard practice among Jewish and Gentile believers. This portrayal suggests that the earliest followers of Jesus did not believe the Sabbath had been abrogated but saw it as integral to their faith and community life. These findings invite modern Christians to reconsider the relevance of Sabbath observance in their own spiritual lives. By highlighting the continuity between Judaism and the emerging Christian movement, this study contributes to scholarship on early Christian identity and practice, portraying the earliest followers of Jesus as a movement within Judaism.
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The expression “law of Christ” appears only two times in the New Testament. In Galatians 6:2, Paul urges his readers to fulfill “the law of Christ” (τὸν νόμον τοῦ Χριστοῦ). Similarly, in 1 Corinthians 9:21, Paul states that he is “under/in the law of Christ” (ἔννομος Χριστοῦ). Traditionally, interpreters have frequently understood this expression to refer to a new “law” or ethic that supersedes the law of Moses. However, as Todd Wilson notes, there is a “growing scholarly consensus” that “law of Christ” directly refers to the law of Moses in some sense. This article makes a case for interpreting the phrase “law of Christ” in Galatians 6:2 and 1 Corinthians 9:21 as a reference to the law of Moses as it is taught and exemplified by Christ.
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About David Wilber
David is first and foremost a passionate follower of Yeshua the Messiah. He is also a writer, speaker, and teacher.
David’s heart is to minister to God’s people by helping them rediscover the validity and blessing of God’s Torah and help prepare them to give an answer to anyone who asks about the hope within them (1 Peter 3:15)…
David Wilber is an author, Bible teacher, Messianic/Christian apologist, and joint CEO of Pronomian Publishing LLC. He has written several books, including his most recent work, "Remember the Sabbath: What the New Testament Says About Sabbath Observance for Christians." In addition to his books, David has written numerous theological articles for various publications and websites. David lives in Lake Wylie, SC, with his wife and two children. His articles and teachings can be found at DavidWilber.com.
From the very beginning, human beings have been quick to blame others rather than take responsibility for their own wrongdoing. In this week’s Torah portion, Bereshit, we see how Adam and Eve’s response to their sin reveals a tendency that continues to plague humanity today. As followers of Yeshua, we are called to break this cycle of blame-shifting through humility, repentance, and personal responsibility.