John 10:22-23 And it was at Jerusalem the feast of the dedication (Chanukah), and it was winter. And Jesus walked in the temple in Solomon’s porch.
Chanukah, a time of celebration and rededication, began last Thursday night in the Land and for Jewish people all over the globe. Those of us who are grafted in through the atoning work of Messiah, we who know God, have an opportunity to see the deeper significance in the Biblical holidays and are not only welcome but encouraged to celebrate as well!
Over 150 years before Yeshua’s (Jesus’) birth, a group of Jewish warriors led by Judah Maccabee defeated Anticochus IV. Though terribly outnumbered by their foes, the Maccabees triumphed over the Grecian Syrian Empire. This led to the establishment of Chanukah — the feast of dedication.
According to an ancient Jewish legend, Judah entered into Jerusalem only to find the Temple desecrated by a sacrificed pig and an idol of Zeus. Upon seeing this, he immediately began to cleanse the Temple. Judah also found that there was only one cruse of undefiled oil which could burn in the Temple Menorah (holy candelabra which had to continually burn). This oil was only enough for one day but it miraculously lasted for eight days, just enough time to get more of this special oil made. So in memory of this miracle and the rededication of the Temple, Chanukah or the Festival of Lights has been celebrated by the Jewish people for over 2000 years and was even celebrated by Yeshua (Jesus) Himself!
Every Chanukah, chanukkiahs (the candelabra of nine candle holders) are lit. Each chanukkia has a special candle, known as the Shamash which is raised above the other eight. The word ‘shamash’ means ‘servant, helper, or minister — so the Shamash candle is the servant candle, or the ministering candle, and is used to light all the other candles. It is the servant who is raised up and lights all the others, symbolizing Messiah, for us who believe.
Yeshua came and proclaimed that ‘He is the Light of the World and whoever follows Him shall have the light of life!’ The one who serves the Lord will be a light! The one who does the will of God will shine! The more we serve the Lord, and earnestly do His will, with all our heart, soul and mind — the more we will shine with the light of God and so ultimately will we be raised up!
Let’s strive to serve the Lord with gladness this season and light up the world around us! We may be small but a small light will go a long way in a dark place.
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[worthy_plugins_devotion_single_body]Isaiah recalls the Exodus as the supreme display of God’s Z’roah, His Arm of glory. Though the people saw Moses raise his staff over the Red Sea, it was not Moses’ power that split the waters. Behind the prophet’s hand was the Arm of the LORD — majestic, glorious, and unstoppable. The sea parted not to honor Moses, but to exalt the Name of the God who sent him. The Red Sea became a stage for God to reveal His glory, so that His Name would echo through generations as the Deliverer of His people.
Jeremiah uttered these words when everything around him looked hopeless. Babylon’s armies surrounded Jerusalem, the city was on the brink of destruction, and yet God told Jeremiah to buy a field as a prophetic sign that restoration would come. The prophet responded in awe: the God who created the heavens and the earth by His outstretched arm (bizroa netuyah) is not bound by human circumstances. The same God who set galaxies in place and boundaries for the seas is the God who still moves to redeem His people. Truly, nothing is too hard for Him.
Isaiah’s words summon one of the most dramatic images of God’s saving power: the Z’roah — the Arm of the LORD — cutting Rahab in pieces and piercing the dragon.
Here, Rahab is not the woman of Jericho but a poetic name for Egypt (Psalm 87:4), often symbolizing arrogant nations and the dark spiritual powers behind them. In Hebrew poetry, Rahab also evokes the sea monster of chaos, a stand-in for the forces that oppose God’s order. To say the Arm “cut Rahab in pieces” is to recall how God shattered Egypt’s pride and broke the grip of the powers that enslaved His people.
Psalm 98 is a victory psalm — a call to lift up a “new song” because the Z’roah, the holy arm of the LORD, has brought decisive triumph. In Hebrew thought, the arm is the active extension of the will, the power that brings intention into reality. To call it “holy” is to declare that it is set apart, dedicated fully to God’s purpose, incapable of corruption. The psalmist celebrates that salvation is not a hidden act, but an open demonstration — God’s righteousness revealed before the eyes of the nations.
This is one of the most intimate revelations of the Z’roah in Scripture. God looks for a human intercessor but finds none. No man can bridge the gap. So His own Arm accomplishes the work. In Hebrew, v’tosha lo zeroa — “His arm saved for Him” — reveals that salvation originates from within God Himself, not from any outside help. Isaiah adds that His own righteousness sustained Him — it upheld His resolve to save — and His fury upheld Him, a holy passion that would not rest until justice was accomplished.
To “bare” the arm means to roll up the sleeve and reveal the full readiness for action. In Isaiah’s prophecy, this is a global unveiling — no longer hidden, the Z’roah is on display for all nations to witness. This speaks directly of Yeshua’s (Jesus’) public ministry and, ultimately, His crucifixion.
The Hebrew phrase “z’roah moshel lo” paints the picture of an arm that governs with both strength and care. The same Z’roah that brought Israel out of Egypt in power now establishes righteous order and sustains His people in love. Deliverance without rulership is incomplete; the Redeemer becomes the King — and the King rules as a Shepherd. The Arm does not act independently but moves in perfect submission to the Head, carrying out the will of the Father.