{Disclaimer: these are my rough teaching notes I use in my Mishkan Katan weekly broadcasts. There will be "typos". Proceed at your own risk, lol.You can find all my Mishkan Katan video teachings on my YouTube channel: genahood2818 . Look on the playlist called Messianic LAMB TV Network.}
I wrote this teaching on the eve of Rosh Hashanah, and I decided to continue this theme, began last week, because I just felt there was more to share. So, this morning, I am going to expand one of the themes of the new year that I merely introduced last week. I had originally thought I would be able to move on to psalm 50. But, the deeper I got into this study for today, I realized that would not be possible.
Ok, I can’t leave behind the month of Elul, the month of repentance, without mentioning what has obsessed our nation in the past 13 days, and that is the nationwide awakening that has surrounded the death, the Christian martyrdom, of Charlie Kirk, whose last name means in the old Saxon language “church”, by the way. I don’t think that, a more world-changing event has happened in this country in modern history, with the possible assassinations of the Kennedys and MLK Jr. And, honestly, I believe this event eclipses those. In truth, more people attended Charlie Kirk’s funeral than did either JFK’s or MLK Jr.’s. As I prepared this teaching, two days before it would air live with you this morning, I was watching intermittently Charlie’s memorial service. I could not watch it live, due to required attendance at an annual family event.
Never, in my wildest dreams, would I have expected to see a funeral, especially not an official “state” funeral, where the POTUS, the V-POTUS, and every member of the presidential cabinet was in attendance, and not only were in attendance, but most of them spoke boldly of their faith in Yeshua HaMashiach. It was truly stunning.
Some of them spoke of repentance as a core component of the Christian faith. Steve Bannon this past Monday morning said on his show, partially quoting the V-POTUS, “They expected a funeral; they got a revival.” It is a fact that the gospel of Yeshua HaMashiach was proclaimed to one of the largest worldwide audiences in the history of humanity.
I just pray that this spirit of repentance and revival will settle in to our nation’s “warp and weave”, the very fabric of our country and that the repercussions of what the enemy of our souls meant for evil, God will continue to turn into good, that this “muscular Christianity”, this faith that fearlessly spread the good news of Yeshua around the world, will burn as a hot flame in the hearts of those who follow Yeshua, so that the life-saving, life-transforming gospel will continue to “make Heaven crowded”, as Charlie used to say.
We stand at the beginning of a biblical new year, the civil new year, beloved brothers and sisters. May we make a New Year’s resolution….to live our lives for our Savior and our God, as if every day were to be our last, to boldly proclaim what our great and matchless God has declared, to stand for the truth but to share it in love, and to never forget that we love because He first loved us. That’s my prayer, and I pray it will be yours too.
I want us to look today at a Bible story that is central to Judaism, as it is recited in every morning service (as a prelude to the Shacharit) and also on Rosh Hashanah, in that this passage and story are read on Rosh Hashanah in every synagogue across the world. In fact, it is believed by the sages that this story occurred on a Tishri 1, thousands of years ago.
That story is the Akedah, a Hebrew word which means “the binding”. So, as I was preparing to teach on this story live with you today, it was being read aloud around the world. If you don’t know the Hebrew name for this story, you will recognize it as the offering of Isaac (Yitz’chak) by his father, Abraham, on Mt. Moriah. Again….In Judaism, this story is considered SO important that the new year is inaugurated with it. One of these days, I would like to teach the book of Genesis, one of the richest books of the Bible. Rich and deep and long - - 50 chapters! If and when I do feel led to teach it, it will be another mammoth study, along the lines of this current psalms study we are in here at MK. I bring that up because the story of the Akedah is in Genesis 22. Turn there with me, if you will.
Let’s read together, beginning in verse 1 (CJB)
After these things, God tested Avraham. He said to him, “Avraham!” and he answered, “Here I am.” 2 He said, “Take your son, your only son, whom you love, Yitz’chak; and go to the land of Moriyah. There you are to offer him as a burnt offering on a mountain that I will point out to you.” 3 Avraham got up early in the morning, saddled his donkey, and took two of his young men with him, together with Yitz’chak his son. He cut the wood for the burnt offering, departed and went toward the place God had told him about. 4 On the third day, Avraham raised his eyes and saw the place in the distance.
I was having a conversation with my ladies bible study group as I taught them this past Sunday. The lesson was on Daniel 4, and the overarching theme of that chapter is the humbling of Nebuchadnezzar. I made this point. God tests and tries and refines those He loves. It’s hard to embrace that truth and even harder to live it. But, it’s true. After all these years of Avraham walking with Hashem…still, there was this one, final HUGE test.
The passage begins, “after these things”, which leads us to wonder, “after WHAT things”. If we look back in chapter 21, Avraham we find an often-ignored story, because honestly, it does not seem to matter. It seems to detail an insignificant transaction. Start reading with me in 21:
22 At that time Avimelekh and Pikhol the commander of his army spoke to Avraham. They said, “God is with you in everything you do. 23 Therefore, swear to me here by God that you will never deal falsely with me or with my son or grandson; but according to the kindness with which I have treated you, you will treat me and the land in which you have lived as a foreigner. 24 Avraham said, “I swear it.”
25 Now Avraham had complained to Avimelekh about a well which Avimelekh’s servants had seized. 26 Avimelekh answered, “I don’t know who has done this. You didn’t tell me, and I heard about it only today.” 27 Avraham took sheep and cattle and gave them to Avimelekh, and the two of them made a covenant. 28 Avraham put seven female lambs from the flock by themselves. 29 Avimelekh asked Avraham, “What is the meaning of these seven female lambs you have put by themselves?” 30 He answered, “You are to accept these seven female lambs from me as witness that I dug this well.” 31 This is why that place was called Be’er-Sheva [well of seven, well of an oath] — because they both swore an oath there. 32 When they made the covenant at Be’er-Sheva, Avimelekh departed with Pikhol the commander of his army and returned to the land of the P’lishtim. 33 Avraham planted a tamarisk tree in Be’er-Sheva, and there he called on the name of Adonai, the everlasting God. 34 Avraham lived for a long time as a foreigner in the land of the P’lishtim.
Had God told Avraham to make this covenant, with this Philistine, Abimelech? Or, did Avraham do this on his own without God’s approval? Some sages believe it was the latter and that it was because of this ill-fated covenant at Be-er Sheva, a name that means “well of seven” or “well of an oath” that the Egyptian sojourn had to be. Whether that is true or not, it at least seems a reasonable justification (as if Hashem needed one) to give Avraham one last, HUGE “final exam.”
God called his name to initiate the test and the first part of the exam was for Avraham to respond appropriately. He said, “Hineini!” Hebrew for “Here I am”.
Quoting John J. Parsons:
“Many commentators link the idea of a test (i.e., nissayon: × ִסָּיוֹן) with that of a "banner" or "miracle" (i.e., nes: × ֵס). Since God already knows the outcome of the test, its purpose is to "raise up" the righteous by lifting them up to a new spiritual level. In other words, the test is for the individual's benefit - certainly not to impart any new information to God. The sages note that God tests someone to enable him or her to become aware of their own capabilities (or limitations). Testing is therefore inherently soul-building. In addition, God tests people in order to demonstrate their capabilities to others. In the case of Abraham, the test of the Akedah functioned as a "banner" of his righteousness and faithful obedience. He is rightly regarded as the "father of faith" to all who believe (Rom. 4:11,16).”
I wonder what Avraham was expecting when, after his having lived for 30 years among the Philistines in the wilderness, Hashem called his name. He had spoken with Hashem regularly throughout his life, although there had been long periods of “silence”. Now, again, Hashem was calling his name. Avraham must have thought, “wow, He has a new adventure for me!” Surely, though, Avraham was not expecting this. How could he have anticipated that God would task him with THIS?
There’s an interesting thing about God’s command in verse 2. In the Hebrew, it says “Khakh na”, which has the verb “to take” in command/imperative form, which you might expect to see, but then, the adverb “na” means “I pray thee”, or “please”. So, there is an element of beseeching there, on the part of Father God, which I find so intriguing. It’s like He is commanding Avraham to do this, but also giving him an “out” if he does not want to or cannot bring himself to comply. “I pray thee…please”. God saying “please” to His creation, His servant. Mindblowing…
The sages list 10 “tests” that Hashem tested Abraham with. The Akedah was the 10th and most rigorous test of all.
Yet, “Hineini” was all Avraham replied. This was the man who had “argued Hashem up and down” to save the people of Sodom and Gomorrah. Yet, he did not argue to save the life of his own, beloved son? It’s inconceivable.
When God used the phrase “your only son” in verse 2, He was certainly aware that Avraham had another son in Ishmael. Let’s not be ridiculous. God knows all. However, the meaning of that phrase, “your only son” is the same as the “only begotten son” of John 3:16. It means, your heir to the promise, the one destined to rule. Your one unique son. In that respect, Yitz’chak WAS Avraham’s “one and only”, as Yeshua is Hashem’s “one and only” among the council of the gods, the sons of God, referenced in Psalm 82.
“Whom you love…” This is the first occurrence of the Hebrew word for love “ahava” in Scripture, right here in verse 2. Astoundingly, here it refers to a Father’s love for His Son, for His “only son”, who would be freely offered up as an offering on Mt. Moriah, in essentially the same place Yeshua was offered up.
Father Hashem Himself used this similar language at the baptism/immersion of Yeshua, indicating that the heir (Yeshua) was one with His Father. Hashem said, “This is my beloved Son, in whom I am well-pleased. Hear Him!”
It is also no accident that Hashem emphasized “whom you love” in His instructions to Avraham. It’s so important to not miss this. Avraham dearly loved Yitz’chak. If you have not figured it out yet, Avraham in this story is a type, a picture of Hashem, Father God. Yitz’chak is a type, a picture of our Mashiach, Yeshua. Even more than Avraham loved Yitz’chak, Hashem loved and loves Yeshua. And, even more than Hashem loved Yeshua, He loved us.
Before the foundations of the world, Hashem “saddled His donkey”, much like Avraham “saddled his donkey” here. Resolve. Setting one’s face like flint. He did it himself, this old, old man. He did not ask a servant to do it for him. Avraham evidenced “muscular faith”. Faith that believes in the impossible and steps forward into it, believing God, no matter the cost.
Avraham also split the wood himself. Maybe by all this physical activity he was working through his feelings about this enormous, unspeakable task laid upon him by his almighty God.
In the culture of the ancient near east, the ascension of a king to the throne first involved something peculiar….debasement. I’m not referring to the lowest level of some homes. I’m referring to the act of being debased or humiliated. It was very common for the rising ruler to be brought low through stripping him of his garments, subjecting him to the diminishment of his honor, his dignity or his status, etc., before he was afterwards clothed in royal robes and coronated as the new ruler.
The great Messianic teacher, Dinah Dye mentions that Solomon, on the day of his coronation rode a mule, David’s mule, down to the Gihon Springs, where he was anointed king. Similarly, there were two instances of donkeys figuring prominently in the life of Yeshua, the King of Kings. While in utero, He rode on a donkey, in the body of His mother, Mary, on the way to Bethlehem, shortly before He was born. Later, near the end of His earthly life, He again road a humble donkey into the city of Jerusalem, during the so-called Triumphal Entry at the beginning of His Passion Week. In so doing, Yeshua fulfilled Zechariah 9:9, the vision Zechariah had of the humble King. Yeshua entered this mortal world in humble circumstances, and He departed His earthly body in death under humble circumstances. In Revelation chapter 5, He appears before the throne of Hashem, after His death, as “a lamb that was slain”. In all these cases, we see debasement, humility and then later, coronation and enthronement.
We see this happen in the life of Yitz’chak as well! It does not get more debasing than being bound on an altar of wood and knowing you are about to become a burnt offering.
Now, what about this place, Moriyah? Or, as we pronounce it in English - - Moriah.
Where is or was it? “Go to…Moriyah”, Hashem said. The Hebrew verb here is “lech-lechah”, the same verb Hashem used when He called Avraham out of Ur, to leave Mesopotamia for the Promised Land. As John J. Parsons, of H4C, points out: “the progression is first “go for yourself” from the land of your origin (i.e. the realm of the flesh, of natural human life), and then “go for yourself” to the place of atonement and substitutionary sacrifice (i.e. the realm of the spirit, of eternal life)…
The text of this chapter and the previous one gives us some clues as to the location of Moriyah. If you look over a page to Gen. 21:33, you will see that Avraham was at this time in Be’er Sheva, which is in the south of modern-day Israel. Then, if you look at verse 4 of ch. 22, we learn that Avraham and his servants and Yitz’chak traveled for 3 days before reaching Moriyah. So, now, we have a circle with about a 60 mile radius, right, from Be’er Sheva, because a donkey can travel around 20 miles per day, especially accompanied by an old man. Avraham was over 130 years old at this time, remember….At least, Avraham could see the location, the mountain, in the distance after having traveled those 60 or so miles.
Our next clue comes from the biblical book of 2 Chronicles. If you want to turn there with me, the clue is in 3:1. This is the only other place in all of Scripture where the name Moriyah is mentioned, but it is a very important mention.
Then Shlomo began to build the house of Adonai in Yerushalayim on Mount Moriyah, where Adonai had appeared to David his father. Provision had been made for this at the place David had chosen, the threshing-floor of Ornan the Y’vusi.
What does this tell us? It nails down the very location of Mt. Moriah. Avraham was called by God to offer His only son on the mountain that would later house the first Temple, the place where the Spirit of God would enter and reside in the Holy of Holies. This is no accident, that the two places coincide. And, centuries later, “outside the camp”, on the nearby hill of Golgotha, the only begotten Son of HaShem walked from Yerushalayim to that hill, carrying a heavy, wooden torture stake, where He laid down his earthly, physical life, in agreement with His Father, HaShem, so that we could have a faith relationship with our God, the One, the Divine Mysterious Majesty. Yeshua raised up His eyes and He saw the place in the distance, and He, too, set His face like flint. “Enduring the cross, despising the shame…”
The sages say that it had been understood from the time of Adam that Moriyah was the place of Creation. So, in other words, the dust that was used to create the first man came from what we now call Jerusalem. Mount Moriyah is said to be the place the first offerings were made, first by Adam and then by Abel and Cain. Then, after the Great Flood, Shem, the son of Noah, was commissioned by him to be the family’s high priest. Again, according to tradition, Shem set up at Moriah a Torah school, which became the central place for Torah study for that post-flood generation. Now, mind you, THE Torah of Moses had not been yet written down. Or, if it was, we have no record of it. Shem called this place Shalayim, a derivative of the paleo-Hebrew word for “perfect”. Since later Avraham called this same place “Jehovah Jireh” (more about that in a few moments) the place became known as a combo of those two words, Shalayim and Jireh, from which we now today have Yerushalayim, or Jerusalem.
Verses 5-8
5 Avraham said to his young men, “Stay here with the donkey. I and the boy will go there, worship and return to you.” 6 Avraham took the wood for the burnt offering and laid it on Yitz’chak his son. Then he took in his hand the fire and the knife, and they both went on together.
7 Yitz’chak spoke to Avraham his father: “My father?” He answered, “Here I am, my son.” He said, “I see the fire and the wood, but where is the lamb for a burnt offering?” 8 Avraham replied, “God will provide himself the lamb for a burnt offering, my son”; and they both went on together.
I’m not really sure why Avraham did not want his two servants to accompany him and Yitz’chak up to the place on the mountain where the altar would be built. Perhaps he was afraid they would try to stop him from following through with what God had commanded him to do. I mean, who wouldn’t have? It made no rational sense, seemed truly barbaric. Any well-meaning manservant would have tried to intervene, thinking logically that Avraham had lost his mind. The Midrash has some interesting theories about why they were left behind, one being that Avraham and Yitz’chak could see the glory of the Lord resting on the summit of the mountain, although the two servants could not. And, that is why Avraham left them with the donkey.
Note that, in verse 5 Avraham promised the two servants that both he and Yitz’chak would return to them, although that is not clear in this translation. In Hebrews 11:17-19, the NT writer comments that Avraham believed Hashem would resurrect Yitz’chak from the dead. I am just in awe of such faith, truly.
Listen to those verses from Hebrews:
17By faith Abraham, when he was tested, offered up Isaac on the altar. He who had received the promises was ready to offer his one and only son,c 18even though God had said to him, “Through Isaac your offspring will be reckoned.”d 19Abraham reasoned that God could raise the dead, and in a sense, he did receive Isaac back from death.
So, they walked on together. Here we have another revelation about “your only son, whom you love”. In addition to all this, this language was king language, enthronement language. In the ANE adoption formulas, this was the meaning of the title “beloved son”.
Next, we encounter another seemingly minor detail, that Avraham made Yitz’chak carry the necessary wood for the offering on his back. This, too, is a type, a precursor, a prophecy, as Yeshua carried the wood of the torture stake on His back, on the way to Golgotha. The father, Avraham, carried the instruments by which the offering would become a sort of korban olah. Korban Olah is the Hebrew term we translate into English as “burnt offering”. This offering in the later Temple was one that was sacrificed whole and then entirely burnt up. That is, no part of it was saved out of the fire and eaten or shared. It was entirely consumed by the flames. That seems to be the intent with this offering Hashem was asking Avraham to make.
In verse 7, Yitz’chak, now in his late 30s, asked a perfectly reasonable question. Here they were, out in “the middle of nowhere”, and there was no animal with them to use as the centerpiece of the burnt offering. No wonder Yitz’chak asked this questions. “Avi?”, Yitz’chak began. “Hineni”, replied Avraham. However, Avraham’s answer to Yitz’chak’s follow-up question is simply amazing - - an astounding testimony to his trust in his God, his Jehovah Jireh. That name for Hashem is often translated “the God who Provides”, but Jireh in Hebrew actually comes from the verb “to see”, making the name to mean more closely like “the God who sees”. In other words, He sees our needs, and then He provides for them. Avraham was very specific to say that it would be no mere happenstance that a lamb would be provided. No, Avraham is affirming that it would be by Hashem’s own hand that the lamb would be provided. Intention. Resolve. Just as Hashem provided His own Son, the Mashiach, as “THE lamb of God, (in Hebrew Seh HaElohim) who takes away the sin of the world”, as John the Immerser said under divine inspiration. Do you realize that this name applied to Yeshua in the Brit Chadasha, the New Testament, comes directly from this story, the Akeda?
“And they both went on together.” There is more than familial affection present here. They walked on together unified in their mission, bound by the covenant of father and son, of ruler and royal heir-apparent.
Verse 8 is so interesting in the Hebrew, because it can be read two different ways. There are no punctuation marks in the original text. So, the verse’s intended meaning could have been as usually translated, with a comma before “my son”. OR, it could be interpreted with a colon after the word offering: “God Himself will provide a lamb for the burnt offering my son”. Many of the sages say the latter interpretation is the truer one and that Yitz’chak at that moment realized the gravity of the situation. Yet, still, he walked on with his father, in unity.
9 They came to the place God had told him about; and Avraham built the altar there, set the wood in order, bound Yitz’chak his son and laid him on the altar, on the wood. 10 Then Avraham put out his hand and took the knife to kill his son.
I’ve often wondered about Isaac’s attitude once they arrived at the summit of Moriyah and no lamb immediately presented itself. Even more, once his father bound him and laid him on the altar??!! This is the moment from which the story got its name. Akedah in Hebrew, remember, means “the binding”, that is, the binding of Isaac. At that moment, intentions were clear. Isaac found himself bound as would an animal intended for burnt offering. This was really happening. It was no longer a theological exercise, if Yitz’chak had ever believed it to be merely that in the first place.
So, not only was this a test for Abraham. It was a test for Isaac. At this point Isaac, being a much younger, stronger, virile man, could have overpowered his father and refused this role his father was placing him into. However, there is no record he did that at all. There is also no indication Abraham knocked him unconscious or drugged him, so that Isaac could not resist. By all indicators, Isaac willingly allowed himself to be bound and laid on that altar. Do you see his humility and his submission to the will of his father? It is truly incomprehensible to me that he willingly laid his life on the altar like that.
11 But the angel of Adonai called to him out of heaven: “Avraham? Avraham!” He answered, “Here I am.” 12 He said, “Don’t lay your hand on the boy! Don’t do anything to him! For now I know that you are a man who fears God, because you have not withheld your son, your only son, from me.” 13 Avraham raised his eyes and looked, and there behind him was a ram caught in the bushes by its horns. Avraham went and took the ram and offered it up as a burnt offering in place of his son. 14 Avraham called the place Adonai Yir’eh [Adonai will see (to it), Adonai provides] — as it is said to this day, “On the mountain Adonai is seen.”
The Akedah is one of the most scrutinized and debated stories in all of Judaism. It is at this critical juncture much speculation is put forth. Here are some of the interpretations.
Some read the verses just as they are written, that the Malakh Hashem (the Angel of the Lord) stopped the hand of Avraham before the knife touched his son to slay him. Pretty straightforward.
There is a second tradition recorded in the midrash that states Avraham actually put the knife to Yitz’chak’s neck and drew blood, but that his hand was stayed from fully taking Isaac’s life. This is sort of like how the Red Sea did not part, according to midrashic teaching, until the first Hebrew put his foot into the water, stepping out in faith, so to speak. I just love faith stories of the Bible! In other words, the reasoning here is that Isaac had a “near death experience”. His soul actually left his body, and yet God resurrected him shortly thereafter.
However, there is another midrashic tradition that Abraham actually went through with the act of sacrifice on Moriah and burned him to ashes, and that God our Father resurrected him at a later date . The reason this is put forth is because scripture says later in the chapter that Abraham returned to the two servants waiting with the donkey “alone”. How could that be, if he had survived, you ask? Why would he not have returned with his father. I don’t believe this position is supported by Scripture.
The truth is though, that verse 19 tells us directly that Avraham DID return alone to his servants and the donkey. The explanation by the sages is that Yitz’chak was so traumatized by the event (regardless of which interpretation you adopt) that he did not return home with his father. Instead, he went to live with Shem, Noah’s son, who was very old by this time, obviously, and serving as the high priest of Salem, Malkitzedek (Melchizadek).
Let’s read on:
15 The angel of Adonai called to Avraham a second time out of heaven. 16 He said, “I have sworn by myself — says Adonai — that because you have done this, because you haven’t withheld your son, your only son, 17 I will most certainly bless you; and I will most certainly increase your descendants to as many as there are stars in the sky or grains of sand on the seashore. Your descendants will possess the cities of their enemies, 18 and by your descendants all the nations of the earth will be blessed — because you obeyed my order.”
19 So Avraham returned to his young men. They got up and went together to Be’er-Sheva, and Avraham settled in Be’er-Sheva.
So, Avraham returned to the region known as the Negev, a desert region in southern Israel. The largest city in that region was Be’er-Sheva.
The midrash goes on to say that the truest victim of the Akedah was Sarah, who died from shock and sorrow, upon seeing Abraham return from the quest alone. The estrangement between Abraham and Isaac continued, with neither ever seeing each other again (or at least there is no mention of them seeing each other again in Scripture). We are led to believe there was no reconciliation, although there was hopefully release, at least.
What is the difference between those two? Well, as commanded in Scripture, for example, Erika Kirk this past Sunday at her husband’s memorial service, released the murderer by forgiving him. She released him and the hold that bitterness would have on her soul. That does not mean that she has been reconciled to him, which takes two people, and which also features an element of restoration of a relationship. Furthermore, release does not do away with consequences. The murderer will still have to face the consequences the government of these lawful United States and the State of Utah will impose on him for his crime. That is a legitimate function of government, to keep people safe, to protect the innocent.
It is a key component of ending one year with teshuvah, repentance, and beginning a new one, as we head on toward Yom Kippur, to not only forgive those who have wronged us, but to ask for forgiveness for those whom we have wronged. In the Gates of Repentance, a Jewish text that is part of the Yom Kippur service, we find these words: "I hereby forgive all who have hurt me, all who have wronged me, whether deliberately or inadvertently, whether by word or by deed. May no one be punished on my account. And as I forgive and pardon those who have wronged me, may those whom I have harmed forgive me, whether I acted deliberately or inadvertently, whether by word or by deed."
It is likely that Avraham and Yitz’chak were on good terms, whether or not they had been reconciled to each other. How do we know this? Because, in Genesis 24, we see Avraham seeking a wife for Yitz’chak. Obviously, Yitz’chak allowed this, again submitting to his father’s will.
The next mention of Yitz’chak in Scripture is in Genesis 24:64-67, where he too has settled in the Negev, not far from his father, and he has taken a Gentile bride hand-picked by his father, via his most trusted household servant, the one in charge of all Avraham owned (some sages say this was Eliezer), and Yitz’chak brought her, Rebecca, to his mother, Sarah’s, tent, where he lived with and loved her.
Let’s close this week’s teaching by looking at some of the prefigurements of Yeshua that we find in the Akeda story.
Both had a miraculous conception and birth.
Both were sons of the promise, only (begotten) sons.
Both carried the wood.
Both the story of Isaac’s offering and Yeshua’s ultimate offering took place on Mt. Moriah.
Both subordinated their will to that of their ruler, their father.
Both became “the lamb”.
Both, through their obedience, became a blessing to the whole world.
As we proceed through these Days of Awe, leading up to and culminating in Yom Kippur on Tishri 10, I fondly wish you "shanah tovah u'metukah ba'Adoneinu Yeshua ha-Mashiach" - a good and sweet year in our Lord Jesus the Messiah! Lord willing, I will see you back here next week. Shalom!
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