Psalms 42:1-2 As the deer pants for the water brooks, So pants my soul for You, O God. 2 My soul thirsts for God, for the living God. When shall I come and appear before God?
Deuteronomy 10:20 You shall fear the LORD your God; you shall serve Him, and to Him you shall cling, and swear by His name.
Following Yeshua (Jesus) isn’t just about believing the right things or checking boxes. It’s about wanting to truly know God — to experience Him personally. And here’s the amazing part: even that desire starts with Him. God is the one who stirs our hearts and awakens our longing. If you find yourself hungry for more of Him, it’s because He’s already working in you.
Yeshua said, “No one can come to Me unless the Father draws him” (John 6:44). Even as we run after God, we’re being held by His hand (Psalm 63:8). It’s a mystery — but a beautiful one. He moves first, and we respond.
But we must respond. Faith isn’t passive. Like Moses, who dared to pray, “Show me Your glory” (Exodus 33:18), or Paul, who cried out, “That I may know Him” (Philippians 3:10), we are called to pursue God with a burning desire. Salvation isn’t the finish line — it’s the starting point of a lifelong pursuit.
In Hebraic thought, this pursuit is deeply connected to the Hebrew concept of דְּבֵקוּת (Devekut), which means clinging or cleaving to God.
Devekut isn’t just about obeying God; it’s about being near Him, staying close to His presence. It’s the soul’s longing to walk in daily communion with the living God. As it says in Deuteronomy 10:20, “You shall fear the LORD your God; you shall serve Him and cling to Him (וּבוֹ תִדְבָּק).”
Our pursuit of God is made possible through Yeshua the Messiah, who declared, “I am the way, the truth, and the life” (John 14:6). He is the living path into the Father’s presence, and through Him, the longing for devekut — deep, abiding closeness with God — is not fulfilled in a single moment, but in a lifelong, growing relationship.
Let’s never be satisfied with where we are. The saints of old weren’t content with surface-level faith — David cried out for God, and Paul gave up everything to know Him more. Why should our experience be any different? It’s time to strip away the clutter, silence the distractions, and abandon the “God and…” mentality. Let’s return to the simplicity of seeking Him alone. Even a single, honest word — “God” or “Love” — whispered from a longing heart can open the door to His presence.
This is the kingdom’s paradox of love: to have found God and still long for more of Him. Let that holy hunger define your faith. Let it drive you deeper, pull you closer, and draw you into the joy of knowing not just about Him, but knowing Him. In the end, you won’t just find peace — you’ll cling to the One your soul was made to love.
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[worthy_plugins_devotion_single_body]Isaiah’s vision looks ahead — not only to the Arm of the LORD revealed in the Exodus or even in the cross, but to the day when that same Arm will come again in glory. This is not a picture of brute force but of purposeful arrival. The Z’roah — the Arm of the LORD — comes clothed with strength to establish His rule, and He does not come empty-handed. His reward is with Him, and His work is before Him. The promise is sure: He is coming, and He is rewarding.
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.