ISAAC'S ASHES
by Jeremy Chance Springfield
9/1/2025
Messiah is the focus of the New Testament texts. The fulfillment of the promise originally given in the Garden of Eden is realized in the role taken up by Yeshua two-thousand years ago. His prophesied coming heralded the long-awaited restoration and widening of the redemptive plan for the Creator's people.
It is in the person of Yeshua that the offer of eternity in the Kingdom is extended not just to Israel, but to all peoples of the world who would otherwise be estranged from the spiritual intimacy available in the covenant of faith. This offer was made possible by the willingness of the Messiah to die on our behalf.
It is in the person of Yeshua that the offer of eternity in the Kingdom is extended not just to Israel, but to all peoples of the world who would otherwise be estranged from the spiritual intimacy available in the covenant of faith. This offer was made possible by the willingness of the Messiah to die on our behalf.
His student said it as plainly as can be stated in 1st Peter 3:18.
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...the Messiah at one time died on behalf of sins--the righteous one on behalf of the sinners, that he should offer us to the Deity. |
The unmatched righteousness of the Messiah allowed him to die on our behalf. Yeshua's sublime spiritual merit meant he could adequately stand in the gap created by our rebellion and provide hope for a reconnected relationship with the Most High.
Under normal circumstances, atonement is achieved with the necessary component of animal sacrifice offered by the individual desiring to draw close to the Creator. The situation with the Messiah is a special substitution where a human willingly dies for another instead of an animal being offered up.
Under normal circumstances, atonement is achieved with the necessary component of animal sacrifice offered by the individual desiring to draw close to the Creator. The situation with the Messiah is a special substitution where a human willingly dies for another instead of an animal being offered up.
This Messianic act was prophesied in Isaiah 53:5.
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And from our transgressions he was profaned, bruised from our wickedness; [the] discipline for our peace was upon him, and by his welts we are healed. |
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The fancy religious term for this willingness to let havoc be wreaked upon his very being for our benefit is called a "vicarious" act. The concept of the vicarious death of a righteous person is explained as accomplishing a powerful salvation for others in the Zohar, Acharei Mot 56b.
Yeshua's death achieved precisely this goal. He allowed an outrageous execution to bring about his end for the benefit of others. However, in a unique incident, we see that fate was not itself final, for his greater merit also meant another event of even more significance awaited him.
This he prophesied about in his own words in John 10:17-18.
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17 On account of this my Father has compassion on me: that I lay down my soul, and again receive it. 18 There is no man taking it from me, but instead, I lay it down from my willingness; for I have the authority that I should lay it down, and I have the authority that I should again receive it. This commandment I have accepted from my Father. |
Yeshua's willingness to lay down his life while possessing such exalted spiritual merit was rewarded with an unprecedented occurrence: he would rise again from the dead! This post-mortem miracle proved his merit exceeded all others before him, as no man had ever been resurrected in the manner in which he experienced.
As amazing as all of this is, this idea of a righteous man willfully offering himself as a sacrifice is first encountered in the person of Isaac in the account of his binding by his father Abraham. The events surrounding the binding of Isaac need to be understood in order to properly appreciate the weight of what Yeshua later did for us and how the Creator arranged the lives of His faithful ones as a foundation for the Messianic redemption that would eventually come.
As amazing as all of this is, this idea of a righteous man willfully offering himself as a sacrifice is first encountered in the person of Isaac in the account of his binding by his father Abraham. The events surrounding the binding of Isaac need to be understood in order to properly appreciate the weight of what Yeshua later did for us and how the Creator arranged the lives of His faithful ones as a foundation for the Messianic redemption that would eventually come.
The son of Abraham obediently allowed his father to present him as a fitting sacrifice to the Holy One. It was only at the last moment that the Creator restrained Abraham from fully acting out his fatal show of faith, as seen in Genesis 22:12-13.
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12 And He said, “Do not stretch forth your hand upon the youth, and neither make upon him a blemish, for now I know that you fear [the] Deity, and you did not hold back your son—your only one—from Me!”
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13 And Avraham raised his eyes, and looked, and see! a ram behind [them], seized in a bramble by its horns! And Avraham went and took the ram and elevated it for an elevation in place of his son.
Yeshua's heart beat in spiritual harmony with the son of Abraham who had prefigured him so many generations prior. Isaac was neither a baby nor an ignorant child, but rather one recognizing the weight of worship his father sought to perform, and in obedience beyond comprehension, accepted his role as the sacrifice necessary for it to happen.
It should be clarified that Scripture does not promote human sacrifice as a means to appease a spiritual force in worship. Never is that an option, and many passages in the Hebrew Scriptures speak against the heinous practice.
The notion of Messiah giving up his own life or Isaac being offered up as a sacrifice both include a person who, with full knowledge and consent, willingly offers themselves unrelated to an ongoing human sacrificial system. Their acts were instead a unique singular event in time that possessed a spiritual worth intended for a specific impact rather than a standard way of worship common to all believers.
This idea of a human as an acceptable offering in such a special situation is stated in an astonishing alternative translation of Psalm 118:27 that is found in the ancient Aramaic Targum to the passage.
It should be clarified that Scripture does not promote human sacrifice as a means to appease a spiritual force in worship. Never is that an option, and many passages in the Hebrew Scriptures speak against the heinous practice.
The notion of Messiah giving up his own life or Isaac being offered up as a sacrifice both include a person who, with full knowledge and consent, willingly offers themselves unrelated to an ongoing human sacrificial system. Their acts were instead a unique singular event in time that possessed a spiritual worth intended for a specific impact rather than a standard way of worship common to all believers.
This idea of a human as an acceptable offering in such a special situation is stated in an astonishing alternative translation of Psalm 118:27 that is found in the ancient Aramaic Targum to the passage.
Although the context of the passage is not about Isaac, the details are similar to that of Abraham's attempt to sacrifice him in Genesis 22:9.
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And they came unto the place of which the Deity had spoken to them. And there Avraham built the altar and arranged [wood from] the trees. And he bound Yitzchak his son, and set him upon the altar over [wood from] trees.
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Yeshua's parallel on the wood of the cross is likewise identical to Isaac's willingness to be offered up upon the wood. This is, however, only half of the connection, for mere days after the grim crucifixion of Yeshua, he experienced his grand resurrection from being crucified to death!
While the doctrine of the resurrection of the dead is a key belief in Judaism and in Christianity, the truth is the topic is not explicitly stated in the core text of the faiths: the Torah. It is rather first encountered without question in the books of the Prophets and the Writings that form the rest of Hebrew Scripture.
However, although the Torah states nothing blatantly about the concept of resurrection, it is understood to be hinted at in the nuances of the text. The idea of resurrection is implied in the account of Abraham's offering of Isaac, as mentioned in Hebrews 11:17-19.
However, although the Torah states nothing blatantly about the concept of resurrection, it is understood to be hinted at in the nuances of the text. The idea of resurrection is implied in the account of Abraham's offering of Isaac, as mentioned in Hebrews 11:17-19.
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17 By trust Awraham offered Ischak in his test, and his only one he elevated to the altar--he who was received by the promise,
18 for it was said to him, "In Ischak shall be called your seed," 19 and he reasoned in himself that it was within the power of the Deity to raise him even from the dead, and because of this, in an allegory, he was given [again to] him. |
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The author of Hebrews quoted from Genesis 21:12 and claimed Abraham assumed that since the divine promise given to him entailed that Isaac would have children of his own, then even Isaac's death before those children were conceived meant that resurrection from the dead was inevitable.
Then, in a statement that is curious if carefully considered, the end of verse 19 says that "in an allegory, he was given [again to] him." What is the meaning of this assertion?
The traditional understanding is that since Abraham was committed to offering Isaac, the last-moment prevention allowing him to live meant that it was reckoned essentially as if Isaac had indeed been resurrected in an allegorical sense. While that is an entirely logical perspective of the information, it is probably more likely that the author of Hebrews was instead referring to a unique traditional Jewish view of the sacrifice of Isaac where the concept originally arose that has been preserved in several different types of texts that are called in Hebrew "Midrashim," meaning "allegories."
Consider now the intriguing account of the Midrash known as Bamidbar Rabbah 17:2, which speaks of what Abraham did with the ram.
Then, in a statement that is curious if carefully considered, the end of verse 19 says that "in an allegory, he was given [again to] him." What is the meaning of this assertion?
The traditional understanding is that since Abraham was committed to offering Isaac, the last-moment prevention allowing him to live meant that it was reckoned essentially as if Isaac had indeed been resurrected in an allegorical sense. While that is an entirely logical perspective of the information, it is probably more likely that the author of Hebrews was instead referring to a unique traditional Jewish view of the sacrifice of Isaac where the concept originally arose that has been preserved in several different types of texts that are called in Hebrew "Midrashim," meaning "allegories."
Consider now the intriguing account of the Midrash known as Bamidbar Rabbah 17:2, which speaks of what Abraham did with the ram.
This passage quotes from Genesis 22:13 and claims that everything Abraham did to the ram was meant to be understood in a spiritual sense as if he was doing it to Isaac. The end result is that although Isaac was not physically sacrificed, the text includes hints to make it appear as if he really was offered up. This is the "allegory" concept to which the author of Hebrews was most likely referring. The "allegory" will be shown to be even more developed as we continue into this study.
The basis for this whole idea comes from an odd detail of Genesis 22:19.
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And Avraham returned unto his youths, and rose up and they went together unto Be'eir Shava, and Avraham dwelt at Be'eir Shava.
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This is immediately after the events atop Mount Moriah were concluded. Abraham was prevented from sacrificing Isaac and the divine promise of astonishing blessing was reiterated to him once again. One would assume the text would then explicitly state that Abraham and Isaac returned to the servants who awaited them. It is admittedly bizarre for the Biblical author to omit the presence of Isaac altogether and just highlight the return of Abraham alone after an event where Isaac was the central figure around which the whole account revolved.
The Midrash haGadol to this verse has an intriguing claim and detail.
The rabbinic claim here is that the omission in the text is intentional to teach that the ram's sacrifice was truly in place of Isaac's sacrifice, and therefore, the ashes remaining from the burnt offering were viewed as Isaac's own ashes. Effectively, the ram died, therefore, Isaac is also not mentioned as returning from the sacrificial site to emphasize that notion. However, it still does not explain where Isaac was at this time, which deserves to be answered.
Another Midrash explains further that although Isaac was not literally sacrificed, the sheer stress of forcing himself to allow his father this most drastic of worship actually did do something to him, as Pirkei d'Rabbi Eliezer 31:10 reveals.
This view suggests that Abraham's willingness to worship in the most extreme manner possible went as far as him actually touching the blade to his son's skin before he was abruptly stopped from fulfilling his intention. The sheer force of will it took for Isaac to not protest even to this point is said to have caused his soul to leave his body for a moment.
While this may sound bizarre, it is noteworthy that Yeshua experienced a very similar proximity to death mere hours before he was actually executed, as recorded in the events at the garden of Gethsemane in Matthew 26:37-38.
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37 And he led Kifa and the two sons of Zabdai, and he began to be depressed and to be anxious.
38 And he said to them, "My soul! for me she is grieved unto death! You must wait for me here, and you must watch with me!" |
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Yeshua was so agonized over the thought of what he must do that he stood at the brink of destruction, and only focused prayer kept him from dying before he could accomplish the horrendous events that awaited him. In this is an incredible alignment with what is said to have happened to Isaac at that event with his own soul momentarily exiting his body.
With this detail of Isaac's soul leaving it is necessary now to take a slight detour in the topic to explain an aspect of man's spiritual nature that is not typically discussed, but is a concept understood from the unique wording of Hebrew Scripture. We must turn to 2nd Kings 2:9-10 with the account of the departure of the prophet Elijah and the request made of him by his successor, Elisha.
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9 And it came to be as they crossed over, then Eliyahu said unto Elisha, "You must ask what I shall do for you, before I am taken away from being with you." And Elisha said, "Then let it be, I beg, two extremities of your spirit are upon me!"
10 And he said, "You have asked a difficulty! If you shall see me taken from you, it shall be thus to you, and if not, it shall not be." |
This incident is one of the strangest events recorded about the prophets, for it depicts the bodily ascension of Elijah from this earthly realm into the heavenly realm--an occurrence unparalleled in Scripture.
The request of Elisha in this matter is also equally mystifying: how could he request two "extremities" of Elijah's spirit? What is that supposed to even mean? While most translations will use the English word "portions," the Hebrew term Elisha used helps to bring some clarity to the situation and give some context for what is said to have also happened to Isaac with his soul leaving him.
The Hebrew word is PI (pronounced in English as the name of the letter P and not the number Pi), and has the literal meaning of "corner / edge / mouth."
The Hebrew word is PI (pronounced in English as the name of the letter P and not the number Pi), and has the literal meaning of "corner / edge / mouth."
Basically, Elisha was asking for a spiritual gift that existed in two completely different places--two extremes. To understand how the prophet's spirit could exist in two "extremes," it is necessary for us to understand how another series of unique wordings in the Biblical Hebrew text are viewed in Judaism, which will also serve to bring us back to the topic of Isaac.
This is explained in the Zohar, Noach 60a, which begins with a question concerning the textual reading from Genesis 6:9 about Noah.
The passage proceeds to cite examples from Exodus 3:4, Genesis 46:2, Genesis 22:11, 1st Samuel 3:10, and Genesis 11:10 to highlight the textual oddity of repeating the names of righteous ones, which is understood in conjunction with the detail in the incident with Elijah and Elisha that righteous ones possess two spirits existing in the extremes of two different worlds--one spirit tied to the earthly body of this world and one preserved in the heavenly dimensions of the world to come to be bestowed after death.
Elijah knew that he was about to be taken into the heavens, and that is exactly what the text says happened in 2nd Kings 2:11, which means the higher realm was momentarily opened for that journey to occur, and so there was a point of actual access to the "portion" of his spirit that existed only in that extreme--allowing Elisha to be granted "two extremities of [Elijah's] spirit," as requested. This is why Elijah admitted that what was asked of him was difficult, and could only be granted if Elisha was present at the departure of the prophet. Otherwise, there is really no sense to the difficulty in Elisha's request, for seeing as how the spiritual authority of Elijah had not diminished, his inability to grant the desire meant that the ability to fulfill it must of necessity be beyond this world, but could be attained if access to his higher spirit was allowed by the brief opening up of the heavens to this realm.
This notion of the existence of a supernal self is more blatantly suggested in the incredible wording of the Hebrew preserved in Jacob’s dream, recorded in Genesis 28:12-13.
12 And he dreamed; and see! a ladder was positioned towards the earth and his head reached unto the heavens, and angels of [the] Deity ascended and descended on him.
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13 And see! YHWH was standing over him, and He said, “I am YHWH, [the] Deity of your father Avraham and [the] Deity of Yitzchak: the earth which you are lying over I will give to you and to your seed.”
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The intriguing reading of the Hebrew text has been carefully translated in a literal manner and the textual oddities underlined for emphasis. It presents the strange visual that the ladder is affixed in the heavens and extends downwards “towards the earth.” This subtle detail is far different than the typical understanding of the passage, which shows the ladder resting on the earth at its bottom and in heaven at its top. Instead, the nuanced grammar of the inspired Hebrew necessitates that the ladder is affixed to the heavenly realm and extends towards the earth, but does not itself touch this world. This detail, although normally overlooked, is not insignificant, and should be recognized that the abnormality is hinting at something deeper.
Furthermore, the underlined Hebrew phrases display that the ladder is an anthropomorphic symbol for Jacob’s spirit. An inanimate ladder should not be described as having a human "head," yet the Hebrew text includes exactly this description. Neither should a ladder be referred to in a consistently gendered manner, and yet the Hebrew text repeatedly uses terms that are otherwise personal pronouns that sound odd when encountered in the context of the account. For the reader who is interested in a more detailed breakdown of these admittedly strange linguistic factors that highlights further significant spiritual applications in them relating to the Messiah, I have addressed the topic at greater length in my study DESCENDING TO ASCEND.
Furthermore, the underlined Hebrew phrases display that the ladder is an anthropomorphic symbol for Jacob’s spirit. An inanimate ladder should not be described as having a human "head," yet the Hebrew text includes exactly this description. Neither should a ladder be referred to in a consistently gendered manner, and yet the Hebrew text repeatedly uses terms that are otherwise personal pronouns that sound odd when encountered in the context of the account. For the reader who is interested in a more detailed breakdown of these admittedly strange linguistic factors that highlights further significant spiritual applications in them relating to the Messiah, I have addressed the topic at greater length in my study DESCENDING TO ASCEND.
The ultimate origin for this idea of man possessing “extremities” of spirit actually has its foundation in the very creation account of man himself, as seen in Genesis 2:7.
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And YHWH [the] Deity formed the man of dust from the earth, and He blew into his nostrils a breath of lives, and the man became a soul alive.
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The Hebrew text refers to the type of life that the unanimated form of Adam received as being NISHMAT CHAYYIM, which literally is translated as “breath of lives”—where CHAYYIM is in the plural, rather than the normally encountered rendering of "breath of life."
Even though this statement is typically translated in the singular the plural conjugation is meaningful and holds an insight if its presence is considered in the broader context of the creation account. It must be remembered that at this point no sin is to be found in creation. That means harmony exists throughout every atom of creation. Although higher worlds abound, obviously, the world is yet still without any blemish, subsisting in a perfect state in the intention originally designed for it.
It is in this manner that the first man’s spiritual status was unfractured—a multi-faceted spiritual expression operating in resonant harmony where there was no interruption between the interaction of his spiritual and physical makeup. It was only in the act of sin that death--separation—occurred in him. He did not immediately cease functioning when he sinned, obviously, so the only explanation is that the “death” was in his link to a higher realm—Adam’s higher self was separated from the rest of him—not lost as in passing away but severed yet safeguarded in the World Above.
It is in this manner that the first man’s spiritual status was unfractured—a multi-faceted spiritual expression operating in resonant harmony where there was no interruption between the interaction of his spiritual and physical makeup. It was only in the act of sin that death--separation—occurred in him. He did not immediately cease functioning when he sinned, obviously, so the only explanation is that the “death” was in his link to a higher realm—Adam’s higher self was separated from the rest of him—not lost as in passing away but severed yet safeguarded in the World Above.
When these details are examined from this perspective, the depth of man’s spiritual nature can be appreciated with better clarity and provides a surer Scriptural foundation for the ancient Jewish perspective of what happened to Isaac upon the altar.
As for Isaac, the claim is that since his soul departed at the last moment before the sacrifice was halted, he must also have been in contact with that aspect of himself, and was gifted his higher spirit upon his return to his body. Hence, it was as if he had died for real in the sacrifice, but the sacrifice itself never physically occurred.
This view is understood due to the detail provided in the text of Genesis 22:11.
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And [the] angel of YHWH called to him from the heavens, and said, "Avraham! Avraham!" And he said, "Here I am!"
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While Abraham had experienced previous communications with the Holy One that are recorded in Genesis, none of them include the detail found in this verse. Here only does it mention that the Creator spoke to Abraham "from the heavens," which means that a link from the higher realm to our world was opened at this vital moment where Isaac was almost sacrificed, and is exactly where the traditional Jewish allegory understands that his soul departed and was replaced with his higher spiritual self. This detail is thus seen as the foundational aspect for what is understood about what happened to Elijah to grant the request of Elisha and as such presents a consistent concept in the Scriptural text.
Interestingly, returning to the Midrash haGadol previously quoted, the passage offers a further explanation for why the Scriptural text mentions only Abraham returning, and not Isaac.
Here we see the claim that mention of Isaac was omitted in the return of Abraham from Moriah because he instead existed in a special exalted spiritual state, and in that newfound spiritual connection, inhabited the holy dimension of the Garden of Eden for an extended period of time!
This detail is particularly intriguing in connection to what occurred to Yeshua when he gave up his life on the cross. His words to the thief who hung next to him are astounding, and are recorded in Luke 23:43.
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Yeshua said to him, "Truly, truly, I say to you that today, with me, you shall be in Paradise!" |
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The term Yeshua used here in the Aramaic is PARDASA, and literally means "Garden." It is also used by Paul in 2nd Corinthians 12:2-4 as being in the "third heaven."
This shows a further parallel between Yeshua and Isaac: both are claimed to have entered the Garden of Eden and then returned! Although Isaac is said to have momentarily expired, his higher soul was immediately returned to him, meaning that he resurrected in his same physical, mortal body, but his spiritual nature was now as it would be in eternity. In that higher spiritual state he was able to temporarily enter the Garden of Eden. In contrast, Yeshua's physical body died for three days and his spiritual self also temporarily entered the Garden of Eden, but exited and was restored to a body built anew that would be able to inhabit eternity, as well.
In another place in the Zohar, Tzav 33a, Ra'ya Meheimna, an explanation is offered for the purpose of sacrifices of burnt offerings that connects all this back to what has been discussed about the topic of Yeshua and Isaac and the atoning merit of self-sacrifice that is embedded in Scripture.
Again, the concept of Isaac's willing near-sacrifice and the allegorical view that he was essentially offered up is presented. His selfless deed is said to serve in an atoning manner for those who came after him--an eternal merit forever in view of the Creator. This is the foundation for the sacrificial system set in place in the Torah: a willing and innocent heart dying on behalf of another soul. The allegorical view of the ram's ashes being Isaac's ashes is merely emphasizing the selfless intercession of a righteous person whose willingness to give up their life will allow the other person the opportunity to draw near to the Holy One in pure worship. This attains a merit that need not be recalled to be applied, for it remains an eternal testimony of the love for our neighbor that is the second most important of all acts.
This idea stems from the unique phrasing found in Leviticus 26:42, where the Holy One promises to do good for His people.
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Then do I remember My covenant with Ya'akov, and also My covenant with Yitzchak, and also My covenant with Avraham I shall remember--and the land I shall remember.
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The way this promise is worded is distinctive. Out of the 20 times the three patriarchs are mentioned in succession, this passage is the only time where the order is reversed: it is otherwise always Abraham, Isaac, and Jacob. Such an unusual detail acts as a beacon for us to pay attention. Indeed, in this odd order is a clue to the topic at hand.
The Midrash of Vayikra Rabbah 36:5 explains the nuance hinted at in the unlikely arrangment of the names.
With the omission of "remember" only in conjunction with Isaac, the understanding is that his unparalleled action of willingly going to his own sacrifice meant that the ashes of the ram that was offered up in his place are preserved eternally as a memorial before the Presence of the Holy One--Isaac's merit does not need to be "remembered" like it does for his father and his son. Those ashes act as a constant reminder to always provide a favorable regard for his descendants.
It is in this remembrance of Isaac's act by the sight of his ashes that atonement and ultimately resurrection is offered to the people. This prefigures the intercession offered by Yeshua in his resurrected state, as explained in Hebrew 7:24-25.
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24 Yet this one, on account that he stands forever, his priesthood does not pass away, 25 and he is able to enliven forever those who are drawing near by his merit to the Deity, for he lives at all times, and lifts up the prayer on their behalf. |
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Just as Isaac's ashes exist as a symbol for atonement being ever available to Israel, so too does the ever-present priestly atonement of Yeshua provide hope for all who may come--Jew and Gentile alike. In this act he serves an even broader role, for his sacrifice was efficacious to attract men even outside the covenant of Israel, where abiding animosity otherwise reigned.
The Aramaic text of Romans 5:6-10 clarifies the astounding scope of his vicarious intercession.
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6 Yet, if the Messiah, on account of our weakness, has at this time died on behalf of the wicked ones--
7 for scarcely does a man, on behalf of wicked ones, die. Perhaps on behalf of good ones a man dares to die-- 8 nevertheless, the Deity has shown His love that is toward us, that even while we were sinners, the Messiah, on our behalf, died! 9 How much more, therefore, shall we be justified now by his blood, and by him shall be rescued from the wrath? 10 For if, while we were enemies, the Deity was reconciled with us by the death of His son, how much more, therefore, in the reconciliation, shall we live by his life? |
The sacrifice of the righteous is powerful.
The sacrifice of the selfless Isaac meant his descendants would have access to an atonement based wholly on his merit. The entire sacrificial system of the Torah is understood to be based on the willful attitude of Isaac when faced with being the central aspect of an act of worship.
The sacrifice of the selfless Messiah meant access to an even broader atonement rippling throughout all creation. This is understood from the words of the prophet about the Messiah in Isaiah 49:6.
The sacrifice of the selfless Messiah meant access to an even broader atonement rippling throughout all creation. This is understood from the words of the prophet about the Messiah in Isaiah 49:6.
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And I said, “It is a little thing that you should be for Me a servant to raise up the tribes of Ya’akov and restore the watched-over ones of Yisra’el. Therefore, I shall give you for a light [to the] nations, to be My rescue unto [the] end of the earth!”
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The act achieved by Yeshua surpassed the boundaries of the bloodline of Israel and reached unto the ends of the earth so that all mankind could access the atonement offered by the Holy One through His great compassion.
The willingness to go to one's death on behalf of others so they might experience even a mere moment of true worship expresses a love surpassing the highest of human ideals. It showcases how much the Creator cherishes His people when His righteous one gives up everything for another soul to be drawn near. In Isaac's ashes glow those original embers of that unceasing light of vicarious atonement and resurrection that would one day radiate to all from the Messiah's sublime spiritual merit.
All study contents Copyright Jeremy Chance Springfield, except for graphics and images, which are Copyright their respective creators.