Genesis #16 Ch. 22 & 24 Resurrection of Isaac — Chuck Missler

Abraham's Climactic Test and the Nature of Scripture

This is the 16th study in the book of Genesis conducted by Chuck Missler, the subject of this tape, Genesis chapters 22 and 24.

Opening Prayer and Abraham's Climactic Trial

Tonight we're going to have some fun, because we're going to be in what's my favorite chapter in the Bible, and not just my favorite chapter in Genesis, it's one of my favorite chapters or passages or areas in the whole scripture, for lots of reasons, a long list of reasons.

And so, you run a great risk because I'm so emotionally involved with this chapter, the Holy Spirit may not get a chance. So we should seek the Lord's help and protection. Let's open with a word of prayer.

Heavenly Father, we just praise you with thanksgiving and anticipation of this evening and the opportunity to open your word to our understanding. And we would indeed seek to know what you have here for us.

And Father, we know we are engaging upon a supernatural experience, so we would just ask the guidance of the Holy Spirit to open our hearts and understanding, that you might just illuminate those things which you have here for us and help us appropriate those to our lives, that we might in all these things behold Jesus Christ and through him be pleasing in thy sight.

Oh Lord, our strength and our redeemer. We're going tonight, we're going to do an exploration of some passages in Genesis, which are interesting from a number of points of view. They're interesting because they represent, in many respects, the climax of perhaps one of the most significant lives that are treated in the book of Genesis, the life of Abraham.

And we have seen his faith tested, and we see it tested in a climactic sense in what we're going to look at, but we're also going to glean from this exercise or this exploration some lessons about the nature of the message with which we have to do.

The Bible's Unified Authorship

Now those of you that might have joined us lately or may not be familiar with some of the very bizarre, strange, peculiar views I hold, let me quickly summarize an outlook. You have in your laps a collection of 66 books that are written by 40 authors over a number of several thousand year period.

And yet what makes this group of books so provocative is the evidence that this collection of books has a single author, and that because of the nature of these books and the span of years that it took to assemble them, we can demonstrate that that single author had to exist outside our time domain.

And so we're dealing really with a message system of extraterrestrial origin, and as we understand not only the content of the message, but its structure, its linguistics, the numerics that are used, the place names, we become awed at the realization that from the five books of Moses, written as part of the Torah, of the Hebrew scriptures, all the way through to the revelation given to John, that the books are intricately, mystically, supernaturally engineered, not only to convey a narrative, a history, a poetry, a cultural background, but to reveal some very specific truths, and specifically to point to the pre-existence, the incarnation, the destiny, the mission, and the result of a particular life, the life of Jesus Christ.

Now, this particular area we're in is going to, of course, deal with the climax of that, but it's also going to teach us some surprising lessons as to just how far the Holy Spirit will go to convey to you his truth.

And so it'll be kind of fun, I think. But before we jump into Genesis, I'd like to pose a few little interesting problems. Turn with me to 1 Corinthians chapter 15. If I was to ask you, what is the gospel?

You know, among religious groups or biblical people, we always speak of the gospel. Here's this quaint old English word, which some of you probably know means the good news. But if I asked you to define just what is the gospel, what's the essential kernel of the gospel, there are many answers that might be adequate, but one of the best is probably the definition of the gospel that occurs in the beginning of 1 Corinthians chapter 15.

1 Corinthians chapter 15 happens to be known as the resurrection chapter. It opens up with a definition of the gospel and climaxes with a description of the rapture of the church, which I think is interesting, very appropriate to the concept of the resurrection.

But specifically what I'd like to focus on is the definition of the gospel. 1 Corinthians 15, verse 1 says, Moreover, brethren, Paul talking, I declare unto you the gospel which I preached unto you. And then he continues with some adjective-type clauses, and he climaxes as to what the gospel is, verse 3.

For I deliver unto you first of all that which I also received, that Christ died for our sins, according to the scriptures, that he was buried, and that he rose again the third day, according to the scriptures.

Now, that is the essence of the gospel, that he died, was buried, and he rose the third day. Everything else is extra. Every unorthodox, heterodox cult attacks that truth. You can believe many things about Jesus Christ, but unless you believe that Jesus died for our sins, that's a big idea.

Not just that he died, but that he died in our stead for our sins, according to the scriptures. And that he was buried, and that he rose again the third day. The resurrection is key. And the rest of the chapter goes on to explain the significance of the resurrection.

The part that I want to call your attention to, it says here that he rose again the third day, according to the scriptures. What scriptures was Paul making reference to? The New Testament? No. He's making reference to that body of books that we call the Old Testament.

So that leads, of course, to the provocative homework assignment. Where in the Old Testament does it prophesy that Jesus Christ is raised from the dead on the third day? If I asked you where does it prophesy that he was born in Bethlehem, you'd quickly answer Micah 5 .2.

That he's supposed to be born of a virgin, many places, but of course Isaiah 7 .14 being the reference in mind. And if I asked you about his family tree, I could ask you 300 details of his life, and you could find the Old Testament references.

But where does it say he's to be raised on the third day? Some of you might say, well, that's in the book of Jonah. That's cheating because he told you that. He said three times in the Gospels that as Jonah spent three days and three nights in the belly of the whale, so shall the son of man spend three days and three nights in the belly of the earth.

But I suggest to you, I submit to you, had you not had the benefit of his insight, you probably could read Jonah a long time before you have sensitive to the fact that it is a prophetic passage, messianically prophetic, of Jesus Christ's resurrection.

Now, there is a passage in Isaiah that some people point to, but for technical reasons I don't want to bore you with tonight, I don't think it really refers to that. So I'm going to pass that. You'll also find people refer to Psalm 16 where it says, I shall not suffer thy holy one to see corruption.

And they say, well, a body corrupts on the third day. Remember Lazarus? You know, and so forth. So the fact that he would thus not be in the grave beyond the third day is suggested by the psalm, but that's still kind of fuzzy.

If you think that's fuzzy, the answer I'm going to give you is even fuzzier, except that it is rabbinical and you'll find that kind of, just tuck this away as a problem. Now, for the homework assignment I had suggested to you that you commit to your understanding Galatians 3 and Romans 4.

But I'm not going to take you into Galatians 3 and Romans 4 tonight, but I'm mentioning that to remind you of that in perspective. And secondly, so it's on the tape, so if you're really bewildered after I'm through tonight, you can get the tape and dig back and look at Galatians 3 and Romans 4 and also Hebrews 11, which will unravel some of the bizarre, peculiar notions that I will suggest to you this evening.

Biblical Similitudes and the Test of Isaac

But before we go on further, I'd also like to review a little methodology. Turn to Hosea chapter 12. Hosea, Old Testament prophet. Go to Isaiah and turn right. And Hosea chapter 12, verse 10, has a verse that I want to highlight an authority on.

The Lord says to the prophet Hosea, in chapter 12, verse 10, he says, I have also spoken by the prophets, no surprise, and I have multiplied visions and used similitudes by the ministry of the prophets.

One of the things, what is a similitude? Okay, I'm not going to quarrel with any English teachers here that suggest that a metaphor, a similitude, a model, an analogy are all similar things. Now, technically, those are all different also.

But for our purposes, I'm going to lump those together. When I say a similitude or an analogy or a metaphor or a model, you know what I'm talking, I think you can get the feeling. I can communicate to you by using parallels, by using things that are similar to what I'm trying to talk about.

And the Lord says here in verse 10 that that's the way he communicates, and we're going to see what probably is the most dramatic similitude in the scripture tonight. And it's in fact a comprehension of just how far the Holy Spirit will go to bend the historical reality so that it fits his spiritual similitude.

That's going to surprise us. We could go into 1 Corinthians 10 and 11 and 2 Timothy 3, 16 and 17. Most of you know 2 Timothy 3, 16. All scripture, right, is given, is profitable for doctrine, for reproof, and for instruction in righteousness.

All scripture, all scripture. And that includes Genesis 22 and a few other things we'll look at. So we're going to get into tonight a story that for many people, for the natural person, the person thinking only intellectually, is probably a stumbling block in his understanding of what God is trying to do.

Because many people that have a Sunday school acquaintanceship of the Bible are all familiar with the fact that God asked Abraham to take his son Isaac and offer him on an altar. And most of us that are confronted with that idea are shocked and appalled that God would cause Abraham to offer, make a human sacrifice of his son.

What a barbaric idea. And it's interesting to see how the secular world and some, unscholarly, modern denominations, try to paint a concept that the concept of God somehow improved. Here is the barbaric God of the Old Testament, later superseded by the loving God of the New.

And that's hogwash. Because the Bible tells us that God is the same yesterday, today, and forever. God doesn't change. And so what is going on here? If we have an adequate comprehension of what God is all about, how do we relate to the idea that God asked Abraham to offer on an altar a child, let alone his only son?

Well, we'll explore that. So that's a stumbling block. But that which is a stumbling block to some becomes the rock of salvation to others. And we'll see that sort of development. Genesis chapter 22, which is the thing we're into tonight, in my opinion, ranks with Psalm 22 and Isaiah 53 as those chapters in the Old Testament that describes the significance of Christ and Calvary, the cross of Calvary, more clearly than probably any passage in the New Testament.

Psalm 22, of course, is called to our attention by the Lord Himself as He hangs on the cross and says, My God, my God, why hast thou forsaken me? Which is the opening line of the psalm. And you can read in Psalm 22, you have a description of the crucifixion as if it were written by Christ hanging on the cross in the first person singular.

That includes such detail that if you apply the principles of textual criticism it conclusively proves that Psalm 22 is written after the book of Matthew. That's supposed to be facetious. Don't be silent, you scare me to death.

And, of course, Isaiah 53 describes the reason for Christ's crucifixion perhaps more clearly than even Paul does with his 13-plus epistles. So, but Genesis 22 describes a scene that, well, it'll have some surprising things.

Abraham's Preparation and Faith

Now, before we get into the details, let me point out what's happened to Abraham this time. There's been 60 years of preparation that has gone into this moment. We saw Abraham tested several ways. We saw him tested in Genesis 12 where he was called to leave his nation, his kindred, his home.

And he sort of passed that as we explored back there in Genesis 12. Then he was asked to leave Lot, right? Separate from Lot. Genesis 13, as I recall, right? And so forth. Well, we're now in a point where he, and in this whole progress of Abraham, and we summarized this earlier, we have his faith growing.

Tested sometimes. He succeeded. Sometimes he failed. But all the time his faith is being built to a climactic point. The climactic point is Genesis 22. When we get to the point where God says, I want you to offer your son Isaac, he says, you bet.

You bet. Now, he could do that because he knew something that most of us don't. Now, we know that Abraham wouldn't, Abraham obviously believed the Lord, right? If he didn't believe the Lord, he probably wouldn't even have, he wouldn't progress to the point where he would be that obedient, right?

So we know he believed the Lord. But there's a very specific thing he knew. The Lord promised him seed from Isaac, right? Did Isaac have any kids yet? So if he's going to offer Isaac, he knew the Lord had a problem.

He knew that the Lord had to miraculously resurrect Isaac from the dead. And before we're through this evening, I'm going to try to suggest to you, it was that conviction that saved Abraham's soul. The fact that he believed God isn't the issue.

It's the fact that he relied on a resurrection that saved him. In Romans chapter 4, we find the phrase by Paul that the gospel was preached before unto Abraham. That's in Romans chapter 4. Interesting phrase.

You mean that Abraham knew the gospel? Yes. So much so that I personally believe that Abraham knew he was acting out a prophecy in Genesis 22. And for that reason, Genesis 22 becomes far more exciting than simply an interesting record of the faithfulness of one of the patriarchs.

It's a fascinating story of how Abraham trusted the Lord even to go through with this apparently extreme move. It has more than that. It has impact for you and I because it is a passage which the Holy Spirit has engineered to teach us some things that go far beyond a casual reading of the passage.

So let's start by, at this point, jumping into Genesis chapter 22. And we get a clue right up front if you're sensitive to the precision of the Holy Spirit. You'll notice verse 22 says, and it came to pass after these things.

The Holy Spirit is hinting here that this couldn't take place until the preparation was laid, that is to bring Abraham to this point. And that will become obvious as we see what Abraham is asked to do.

God did test Abraham and said unto him, Abraham. And he said, behold, here am I. Verse 2, and he said, take now thy son, thine only son, Isaac. Now right away there you stumble if you're an alert student.

Because Abraham had how many sons? Two. But God is saying to Abraham, take now thy son, thine only son, Isaac. That's rough. Now Abraham earlier would have said, yeah, but what about Isaac? I mean, excuse me, what about Ishmael?

God has finally gotten through from the previous chapters, chapter 18, chapter 21, what have you, that Ishmael, that's fine, that's the Son of the Flesh, that's not the Son of the Spirit. And as far as God's purposes are concerned, he's blind to Ishmael.

Is Ishmael not blessed? No. Of course, we have that whole scene where Ishmael is taken care of. But Ishmael is the Son of the Flesh. As Paul develops in the book of Galatians, he uses an analogy, a model, a type, if you will, of the bondwoman and the free woman, Hagar and Sarah and their respective sons.

And Ishmael is a work of the flesh, another work of the spirit. God had promised Abraham and Sarah a supernatural seed through which he was to work his plan. And Ishmael was Abraham's attempt to help God by works of the flesh, and God rejected it.

God rejects all works of the flesh, as we find out later in the scripture, and Ishmael is no exception. But here we have a very interesting emphasis of that by God saying to Abraham, take your only son, take now thy son, thine only son Isaac, whom thou lovest, and get...

In fact, I could probably suggest that to Abraham, Ishmael is still the firstborn in his heart. I'm sure the role of Isaac that God had ordained came reluctantly to Abraham. But God is saying, take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah, and offer him there for a burnt offering upon one of the mountains, which I will tell thee of.

Boy, you know, we all sometimes worry as we submit ourselves to the will of God, we sometimes wonder what's God going to ask us to do. And I personally cannot think of anything more extreme that God could ask you to do than to take your only son that you love and go offer him as an offering.

And I'm not just saying what will the neighbors think, I mean in terms of... I shouldn't be flippant that way, that's just a very poor mechanic to break tension, because that is a heavy idea, to actually take one's son and offer him as an offering.

Furthermore, as we're going to see, and I'm sure you're way ahead of me, Abraham is acting out a circumstance in which another father is going to offer his only beloved son as an offering. And it's interesting that right up front in this passage, the Holy Spirit emphasizes the language to the almost alteration of the history.

Because you and I, if we were writing this story, we wouldn't describe Isaac as an only son, would we? The Holy Spirit does. Take now thy son, thine only son, whom thou lovest, and offer him there in a mountain that I will show thee of, there's a specific place that God is going to lead Abraham to.

And we all think, well most of us know the story. Verse 3, and Abraham rose up early in the morning, he didn't mess around. Early in the morning, he saddled his ass and took two of his young men with him.

How many are traveling? Four. Abraham, Isaac, two young men, and the donkey. With him, and Isaac his son, and cut the wood for the burnt offering and rose up and went unto the place of which God had told him.

Now, we all know what happens when they get there and they go up, of course, just before Abraham is to offer, as we'll find out shortly, the angel stops him and arranges a substitution of a ram, right?

We're going to, before the passage is over, go to Hebrews chapter 11, and we'll discover, we'll discover several things, but the point is, when did Isaac die, as far as Abraham was concerned? When the commandment came.

When the commandment came. Isaac was dead to Abraham when God said offer him. As far as Abraham's concerned, he's dead already. As far as Abraham's concerned, he's dead until he gets there. When was Isaac given back to Abraham?

When God provided a substitute on the hill, the ram, the substitutionary ram, which is later ordained in the book of Leviticus. How much time occurred between the time that Isaac was dead to Abraham and yet restored to Abraham in three days?

Now, you may say, you may say, that's ridiculous, Missler. You're really making too much. Let me tell you, that is the rabbinical line of reasoning. And, in fact, Abraham knew it. Why? Because he names the place that way.

Before we're through, in the mount of the Lord it will be seen. What will be seen? Because 2 ,000 years later on that same hill, another father offered his son as an offering for sin. Now, as we know that, let's go on and look carefully at what really happens here.

Isaac as a Type of Christ's Death and Resurrection

Verse 4, then on the third day Abraham lifted up his eyes and saw the place. God had told him, I'm going to show you a place where you do this. Abraham takes his son next morning, early, doesn't mess around, doesn't go into three weeks of prayer saying, gee, take this.

Can't we do this some other way? The next morning goes. I don't know that he had any idea how long it was going to be. Day after day after day he traveled, as the Lord leads him, from Beersheba, where they lived, to a place called Mount Moriah.

It's actually a group of mountains. It isn't a specific mountain. Mount is named by Abraham, but Mount Moriah was really a region. And they go three days, and of course then he sees the place afar off.

Notice verse 5, Abraham said unto his young men, Abide ye here with the ass. I and the lad will go yonder and worship and come again unto you. Now, first of all, he leaves the two young men and the donkey at the foot of the hill.

Abraham and Isaac are going to go up the hill. Don't be thrown by the word lad. The Hebrew word is translated to mean also armed soldiers. The word in the English implies a young man. There is some evidence to suggest that Isaac may have been 33 years old.

Now, notice what he also says to the young men. I and the lad will go yonder and worship and come again unto you. Now, you might believe that that's just a put off, so these two guys don't get unglued as to what the old man has in mind.

Or it may be Abraham's conviction that there's not even going to be a resurrection. It's going to happen on the third day. The more I've studied this, the more I'm convinced that Abraham knew before the procedure started what was going to happen.

Maybe not in detail, but I'm convinced that's what Romans means when it says that the gospel was preached before Abraham. In Revelation, I think Abraham understood that he was acting out prophecy, and I think he expected Isaac to be resurrected.

Now, we know he expected that because he believed the Lord, and the Lord had a problem. He had to give Isaac seed because he promised Abraham that several times in great expansive terms. The word seed, by the way, was singular.

It isn't all his offspring. It's the seed, the seed of the woman, the Lord Jesus Christ. We'll come back to that. That's what Galatians 3 talks about in great length. There's so much to bring out. It's hard to know what you bring out after we've summarized it and what we bring out as we go.

Let me sort of try to do a little bit of both. I'm fascinated by verse 4 where it says he saw the place afar off because he obviously is meaning geographically as they're getting there. He sees it before they get there.

But I'm also reminded what the Lord Jesus Christ said in John 8 where he was talking about, you know, in John 8, where he says that Abraham rejoiced to see my day. He says, how can you say that, Abraham, when you're not even 50 years old and Abraham has been dead so long?

And that's when he goes into it that before Abraham was, I am, which we may not recognize in the English. We recognize what he's saying in a preexistent sense, that he preexisted his birth. What we don't realize is that he's also claiming to be the voice of the burning bush in John 8.

But I'm fascinated with this idea when he says, Abraham rejoiced to see my day. And I personally believe that he saw his day here because he's acting out exactly what was to happen to Jesus Christ 2 ,000 years later on the same spot.

He saw the place afar off. So we have a willing father and we have an only beloved son. And you can pencil in your margins John 3, 16 if you're so moved. And where he says, whom thou lovest, it's interesting that John 15, 13 says that no greater love has a man missed than to lay down his life for his friends.

It has to be a son. We have the whole concept of the kinsman redeemer. That the world has to be redeemed by a kinsman of Adam. And that idea we've developed in Revelation 5 and the book of Ruth deals with that for those of you that want to tie this to some of your other studies.

Okay, verse 6. And Abraham took the wood of the burnt offering and laid it upon Isaac his son. Who hauled the lumber up the hill? Isn't that interesting? Who hauled the cross up Golgotha? And he took the fire in his hand and a knife and they went both of them together.

What also went along? What is the symbol of fire in the scripture? It means judgment. We first see it in the Garden of Eden. Both the fire and the sword, the knife if you will, of the cherubim. Doing what?

Guarding the way to the tree of life. So that Adam could not turn back? No, so that Satan couldn't block the way for his return. We went through that in Genesis 2. And we see that same fire in the Shekinah glory.

We see it in the pillar of fire and smoke that was with Moses. In fact, we see it in the burning bush itself. Where we have the thorn bush of the desert, the acacia bush, not consumed in the judgment of fire.

And the symbol of the curse, the thorns, not being consumed in the fire is a symbol of grace. And that's what drew Moses and that's what draws us. Not his righteousness, his grace. Now, and of course we have the knife or the sword.

What is the sword symbolically in the scripture, Hebrews 4 .12? The word, right. They both went, then at the end of that verse 6, they went both of them in agreement. The English says together. The Hebrew says they both of them went.

How can two go together be they not agreed? There's another verse. But here in the Hebrew they go together. They both go in agreement. Now this is, the next two verses fascinate me because I misread these for about more than 20 years.

Isaac spoke to Abraham and said, my father. He said, here am I, my son. And he said, behold the fire and the wood, but where's the lamb for the burnt offering? And Abraham said, my son, God will provide himself a lamb for the burnt offering.

So they both went in agreement. There's a second time. And I used to always visualize this as the young boy. And again, I was a victim of our Sunday school coloring books. Visualizing a small boy going with his father.

The old man laying the wood on his back. And they're going up the hill. And the old man's going to con him until he gets to the top of the hill. And then break the news to him. And when he says, hey, where's the lamb, dad?

He says, well, you know, we're going to get one later or something. I figured it was a stall. Now, you look at this carefully. Read what Abraham says. The boy says, by the way, where's the lamb for a burnt offering?

And Abraham said, my son, God will provide who? He will provide himself a lamb for the burnt offering. So they went, both of them, together. Verse 9. They came to the place where God had told them of.

Notice the emphasis by the Holy Spirit. There's a specific place that this occurs. And Abraham built an altar there and laid the wood in order and bound Isaac, his son, and laid him on the altar upon the wood.

Now, by type, I'm going to argue that Isaac was submissive. I suspect that if Isaac wanted to put up a struggle, it would have been tough for Abraham to accomplish this. And as we understand with 20 -20 hindsight from the New Testament, we know that he became obedient even to the death.

Now, incidentally, God is not only providing himself, he is providing, not only do we have a substitution by God in the story, we have a substitute for God. God benefits by this also. And that's what Romans chapter 3 is all about.

And that will get beyond us to get into all of that. Just to recognize there's two sides to the cross. And it obviously benefits us, and that's overwhelming. But it also is described in the Scripture as a benefit to the Lord.

And that's Romans chapter 3, verse 26, if you want to be specific. Okay. It's also interesting to notice that the father and the son up here are alone. Nobody else is there. Who are the two young men down at the base of the hill?

Why two men? Why did Abraham bring these two young guys along? Two witnesses. A thing will be established by two witnesses was the law. That's true. Also, it's provocative to recognize that Jesus Christ was crucified between two thieves.

But, on the other side, remember what Jesus Christ said from the cross. My God, my God, why hast thou forsaken me? He was alone. What was going on on the cross at Calvary is something we couldn't see.

We see the physical aspect of it. The book of Hebrews chapter 9 tells us that his blood was shed in a tabernacle not made with hands. And that the whole, the real issue of the crucifixion is something that I don't think we could possibly fully grasp.

But, moving on, Abraham stretched forth, verse 10, stretched forth his hand and took the knife to slay his son. And the angel of the Lord called unto him out of heaven and said, Abraham, Abraham. And he said, Here am I.

And he said, Lay not thine hand upon the lad, neither do thou anything to him. For now I know that thou fearest God in seeing that thou hast not withheld thy son, thine only son, from me. Who is the son withheld from, or not withheld from?

God. Who benefits from the crucifixion? You and I do, if we have the willingness to appropriate it to ourselves. Who also wins? God himself. Isaiah 53, it pleased the Lord to bruise him. What does that mean?

Why? Because it opened the way for him who was not willing that any should perish. It opened up the way for sanctification and redemption without violating God's righteousness. So it allowed him to accomplish what he was trying to accomplish without violating his nature.

Verse 13, And Abraham lifted up his eyes and looked, and behold, behind him there was a ram caught in a thicket by his horns. And Abraham went and took the ram and offered him for a burnt offering in the stead of his son.

Now, this is a substitutionary ram. In my opinion, it's the second time it occurs in the Scripture. Where is the first time that a ram is substituted in the Scripture? When Adam and Eve made fig leaves, aprons of fig leaves, God covered them with coats of skin, teaching them by the death of the innocent, by the shedding of innocent blood, they'd be covered.

And the Levitical system was instituted with Adam and Eve in the garden. We see it occur here again in the exemplar of the ram being the substitute here on Mount Moriah. We see it elaborately, ceremonially ordained in the book of Leviticus.

We see it in Exodus chapter 29, Leviticus 9, and Numbers 5, just to give you some references if you want to chase those down. Okay, and it's also used in Genesis 15 in the oath as a prediction of Israel's captivity, but that's a long, complicated thing.

Verse 13, Abraham went and took the ram and offered him for a burnt offering in the stead of his son. See, the ram is a substitutionary ram, and that's the way it is ordained in the book of Leviticus.

Now, this is the interesting thing. Verse 14, and Abraham called the name of the place Jehovah-Jireh. As it is said to this day, in the Mount of the Lord it shall be seen. Now, Abraham is naming this particular spot the Mount of the Lord.