Few Old Testament stories have as many parallels in ancient literature as that of the great flood. In one Mesopotamian story, the gods secretly decide to destroy the world through a flood after one god’s sleep is disturbed by the noise the humans are making. Another god leaks this plot to his favourite devotee, Utnapishtim, so that he can save himself and his family . . . by building a boat.

Noah, however, is saved not because God has favourites. Rather, it is because God has found Noah to be “righteous in this generation” (Genesis 7:1).

This reminds us of the way God chose the household of Cornelius, the Roman centurion, to be the first Gentile family to receive salvation (Acts 10). God had taken note of Cornelius’ “devout” and “righteous and God-fearing” ways (vv. 2, 22), and sent Peter to tell him about Jesus. In his message to believers and others at Cornelius’ house, Peter begins with these words: “I now realise how true it is that God does not show favouritism” (v. 34). As a result of Cornelius’ faith, his family follows his example, and they too are blessed with salvation (vv. 2, 44–48).

In a similar way, God invited Noah’s “whole family” to be saved from the flood (Genesis 6:18; 7:1, 13). This tells us something about how God views people, both as individuals and as members of families and communities. Noah’s personal life had a profound influence not only on the course of his own life, but also on the conduct and destiny of his immediate family.

The distinction between “clean” and “unclean” animals and birds in Genesis 7:2 will be explained later in the Mosaic Law, which prohibits the eating of unclean animals (Leviticus 10:10, 11:1–47; Deuteronomy 14:3–20). Clean animals were also needed by the Israelites for their worship of God through sacrifice.

Meat was added to the human diet only after the flood (Genesis 9:3), so the greater numbers of clean animals and birds to be saved (“Take with you seven pairs of every kind of clean animal . . . and one pair of every kind of unclean animal . . . and also seven pairs of every kind of bird”, 7:2–3) suggest that God was helping Noah to prepare adequate provision for the clean animals’ survival during the flood, and for their sacrifice and consumption after.

So why did God instruct Noah to also save the unclean animals and birds, “to keep their various kinds alive throughout the earth” (v. 3)? Perhaps it was to show that in His eyes, all creatures have value in their own right, not merely by virtue of their usefulness to humanity.

Interestingly, throughout the lengthy account of the flood (6:9–9:17), we don’t hear Noah speaking directly, but his actions and character speak volumes. In Genesis 6:9, we find a concise but profound description of his character: Noah is called “righteous” and “blameless”, and like Enoch, he “walked faithfully with God”. Thereafter, we read repeatedly of Noah’s acts of obedience: “Noah did everything just as God commanded him” (v. 22; see also 7:5, 9, 16).

Sometimes we wonder if the way we live can make a difference. The story of Noah tells us that it does.