06.19. "A Preacher of Righteousness"
"A Preacher of Righteousness" In 2Pe 2:5, Noah is specially singled out and called "a preacher of righteousness." But it was what Noah did that "condemned the world," not what he said.
It is a well-worn proverb that "actions speak louder than words."
Lot’s preaching to his sons and their wives was unheeded by them; for his deeds belied his words. When he proclaimed concerning the coming judgment of Sodom "he seemed like one that talked nonsense unto his sons-in-law."
Why?
Because he had first "lifted up his own eyes," and chosen all the plain of Jordan (Gen 13:10-11). Then he "pitched his tent toward Sodom" (Gen 13:12). Then he "dwelt in Sodom" (Gen 14:12). Then he "sat in the gate of Sodom" (Gen 19:1), which means that he took part in the government of Sodom and fulfilled the duties of "citizenship." No wonder that "he seemed like one that mocked" when he warned the men to whom he had given his daughters in marriage, and told them of the imminent judgment of Sodom.
What Lot did, condemned himself. What Noah did, condemned the world, because though he was in it, he was not of it. He did not spend his time in improving it, for he knew it was soon to be destroyed.
He did not waste his energies in entertaining its inhabitants, for he knew that the Flood was coming which "took them all away." His seat of government was not on earth: for he believed his God who was in heaven.
"The days of Lot" are coupled by our Lord with "the days of Noah" in Luk 18:26; Luk 18:28, and also with the future "coming of the Son of Man in His day" (Luk 18:25-26). Our reference to those days is, therefore, not irrelevant.
Lot was "a righteous man" (2Pe 2:7-8). He believed God in some things but evidently not all. He was judicially acquitted before God, and his sin was not imputed unto him. Nor was righteousness imputed to him, as with Abraham (Gen 15:6). Hence, though forensically righteous, he is not included in this great cloud of witnesses, though he was Abraham’s nephew. But Noah’s faith was evidenced by his obedience. Hence, his preaching is mentioned as being very special. He is the only one of all these elders who is singled out (in 2Pe 2:5) as A PREACHER OF RIGHTEOUSNESS. The word translated "preacher" is significant. It is not the word for an Evangelist or a preacher of the good-news of the gospel. It is
Noah was not a preacher of the present grace of God, but a herald of the coming judgment of God.[51] He was a herald of righteous judgment. For this is a true side of Divine righteousness.
We have already called attention to the word "For" repeated four times in Rom 1:16-18, each one giving an additional fact explaining what God’s righteousness is. It shows us that, not only does the Gospel reveal a righteousness of God from faith to faith (Rom 1:17), but there is another aspect:—"FOR, the wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men" (Rom 1:18). The word rendered "ungodliness" is the very word used of those to whom Enoch prophesied (Jude 1:15), and to whom Noah proclaimed (2Pe 2:5-6).[52] This shows the nature of Noah’s proclamation. It was like Enoch’s prophesying, and had the same object as well as the same subject.
It was a proclamation of God’s wrath against the ungodly, and against all ungodliness. But, as we have said; it was what he did that condemned and judged the world. What he proclaimed was only the execution of that judgment. This is the Interpretation of the record of Noah’s Faith, but there remains the application of it for our own admonition.
It is easy for expositors to wander into the repetition of platitudes which have little to do with the Spirit’s design in inspiring these words in this place.
Those Hebrews who were tried, persecuted and wavering, who were tempted to draw back unto perdition (Heb 10:39) were being warned, helped, comforted, encouraged and quieted. Nothing that man may say should divert our attention from the first interpretation of these words to those Hebrews to whom they were written; or from the lesson which is thus taught us, by the setting, in which we find these Jewels. Digressions, however interesting, must not be allowed to hide the great lesson which is being conveyed to those whom the Apostle was addressing. We must ask: How did these things bear upon them? What lesson were they to learn? The key is found in the context; yea, in the Text, which is Hab 2:4. "His soul which is lifted up in him is not upright in him: but the just shall live by his faith." This is the very Text on which the teaching of this member (Heb 10:32-37) is based.
What were the actual conditions of the Apostle’s immediate readers? We must go back to this passage (Heb 10:32-37) and read these verses carefully. "Ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and He that shall come, will come, and will not tarry."
ABEL believed God and did His will, and received the tokens of Divine acceptance with God.
ENOCH believed God; believed that He would come to execute judgment; but would, before that, translate him so that his walk with God would end in eternal life, for "the just shall live (for ever) through faith."
NOAH believed God: and, being Divinely instructed by Him, he was proof against all the sneers and jibes which, we may be sure, were leveled at his madness. But, Noah was preserved, while "the flood came and took them all away." The one thing common to all this great cloud of witnesses was that each one STOOD ALONE with God, and for God; and that, nothing but believing what God has said will enable any one to stand alone here, and live again with Him there. The Apostle reminds them of his own bonds in the immediate context (Heb 10:34); He takes them to the time when, he says, "no man stood with me, but all forsook me" (2Ti 4:16), when those to whom he had preached the word of the Lord Jesus, "turned away from me" (2Ti 1:15). He stood alone, but he could say: "I am not ashamed" for "I know Whom I have believed [and still believe]" (2Ti 1:12). I know HIM. I have believed HIM.
Though the Temple might be among the things "shaken" and be "moved" (Heb 12:26-28), yet there are better things that will "remain." Therefore the concluding exhortation is "See that ye refuse not Him that gave Divine instruction concerning these things, when on earth."
Abel, Enoch, and Noah "suffered the loss of all things" but were all delivered. They stood alone, but God was with them to instruct them as to "things not seen as yet."
Hence, these believing Hebrews were "not in darkness" as to the future. They were not to judge eternal realities by the outward appearance (Heb 11:3). This is the immediate interpretation of Noah’s faith as it concerned them; but there is an application for us. And it is this: Noah was the "only one in all the Old Testament who is called the "preacher;" yet, judged by outward results and appearances, his preaching was a failure. This tells us that, in all our witness for God, faithfulness is the one great requisite, and the one great measure as to success. We are not commissioned to accomplish this or that, but we are commanded to be faithful in our testimony.
We are commissioned to "preach the Word," whether men will "hear" it, or "whether they will forbear"; whether they will "endure" it or whether they will not (Eze 2:5; Eze 2:7; 2Ti 4:3).
If men will not "endure" or "hear," we are not to seek for something else which they will endure, but simply to "preach the Word."
Looked at from this point of view, Noah’s faith exhibits the greatest example of "Witness for God" that the world has ever seen.
People, today, look for "results," and unless we are able to show some, or to make up some "report," our work is considered on all hands as a failure. But we have nothing whatever to do with results. What we have to do with is our faithfulness. Results are in the hands of the Lord; but, for our faithfulness, we are alone responsible. And what is it that we look upon and regard as "results." Something that we have laid down for ourselves? Some ends that we have set before ourselves to accomplish? For whom are we witnessing, if not for the Lord? For whom are we working, if not for the Master? If so, then, surely, it is for Him to know what His purposes and counsels are. It is for Him to decide what the results are to be.
He knew what the result of Noah’s "preaching" was to be. Yet He commissioned Noah to continue. The Master does not always explain what His servant is to do, or what ends are to be obtained. He need not make known why He wishes this or that to be done. He simply gives His command. And it is for the servant to obey.
Truly, this is Faith’s own sphere. There is no room for "sight" in this department of service. If we walk by sight and judge by outward appearances, or by the things that are seen (Heb 11:3) we shall most assuredly fail; even as Moses and Elijah and Jeremiah and other of the most eminent servants of God failed. But the "author and finisher of faith" was perfect, in this, as in all beside. In Mat 11:1-30 we see the perfect Servant of Jehovah. In Mat 11:1-6, He was doubted by John: in Mat 11:16-19, He was rejected by common people who said that John was possessed by the devil, and Christ was a glutton and a drunkard; in Mat 11:20-24, He was rejected by the cities wherein most of His mighty works had been done: then, we read, "AT THAT TIME Jesus prayed and said, I thank Thee O Father.... Even so, Father, for so it seemed good in Thy sight" (Mat 11:25-27). Is this what we see around us today? Is this the spirit manifested by the Lord’s servants? Truly, we may say it is the very opposite spirit which is exhibited. Whence comes all the sadness and sorrow and disappointment, and complaining? Is it not because we have made our own plans, and laid out our own work; or because some one has laid out our work for us, and we have failed in doing that work? Is it not because we have regarded even the Lord’s work as our own? When a meeting has been arranged and only a few persons are present, we regard that as a failure: but there may be one there, "whose heart the Lord has prepared."
What does it matter to us how many are present so long as there has been faithfulness in making that meeting known. It matters who is there; or, whether that one is there; but not how many others.
It mattered not to the true servant whether he ministered to crowds in Samaria (Acts 8:5; Acts 8:8), or, whether he was to leave that work at its height and be sent on a long journey to minister to one lone sheep bleating in "Gaza, which is desert" (Acts 8:26). How many servants, today, are ready for service after this sort; or to preach to any except a large audience!
Oh! to learn the lesson of Noah’s faith, and Noah’s faithfulness. It would revolutionize much that we see around us.
We should not see one servant being used of God, and then, regarding it as his own work, to be perpetuated by his family, or by a society.
There is not always an Elisha, where there has been an Elijah. That was a remarkable exception. The rule is all the other way. Noah was a great "preacher," but the Flood was his successor. Paul, though in his own sight "less than the least," was the chiefest of the Apostles, but "grievous wolves" were to be his "Apostolic successors" (Acts 20:29).
If the Lord raises up a servant to do an important work, we must not jump to the conclusion that He wishes that work to be perpetuated. He may have other servants, and other work for them to do. May the lesson of Noah’s faith be written on our hearts, and bear precious fruit in our service; and may we remember, and apply another lesson which, though the interpretation may belong to others, has a solemn application for us, and reminds us that it will be one day said of certain servants, "Well done, good and FAITHFUL servant," not good and successful.
Many will speak of what they have done, and of all their wonderful works, but it is only Faith in God’s Word, and faithfulness in testimony for Him that will find an entrance into "THE JOY OF THE LORD."