John 3:17 For God did not send His Son into the world to condemn the world, but that the world through Him might be saved.
For the next week or so we’ll be looking closely at the life of Jonah the prophet. Jonah was told to “preach against the city of Nineveh”, that was in the ancient kingdom of Assyria. Nineveh was a major city on the banks of the Tigris River about 500 miles north and east of where Jonah was; located on a contemporary map in modern Iraq, about 300 miles north of Baghdad. Archaeologists have found the ruins of ancient Nineveh right outside the Iraqi city of Mosul.
When God said Nineveh was wicked, he wasn’t kidding. Nineveh was the capital of Assyria, the most powerful empire in the world in that day. The Assyrians had a reputation for cruelty that is hard for us to fathom. Their specialty was brutality of a gross and disgusting kind. When their armies captured a city or country, unspeakable atrocities would occur. Things like skinning people alive, decapitation, mutilation, ripping out the tongues, making a pyramid of human heads, piercing the chin with a rope and forcing prisoners to live in kennels like dogs. Ancient records from Assyria boast of this kind of cruelty as a badge of courage and power. Sad to say, the saying – “History repeats itself”, truly fits in this case!
So we ought to remember this context when we consider God’s command to Jonah, and the prophet’s response. Suppose God spoke to you today, “Go and preach the gospel to the Islamic State! Or go and preach to the Taliban!” Think you might respond, “Ahem God – they’re terrorists! Let’s nuke ’em; send ’em right where they belong!” But the heart of God is merciful. He wants to bring people to repentance so He can forgive, rather than bring judgment. He desires to save…even the most wicked and hardened individuals!
So here’s what I think: There’s a little Jonah in all of us and a whole lot of Jonah in most of us. We’re praying for the Christians fleeing Syria, Iraq, and Turkey – but what about the wicked terrorists who are killing, torturing, and persecuting them? Do you have an “Assyrian” in your life? Is someone truly worthy of your hatred? Rather than pray for him, you’d be glad for him to meet God face to face today? Our Heavenly Father rebuked Jonah the prophet for his own hardness of heart and lack of compassion. So the story of Jonah is about the heart of God, who desires all men to be saved. He wants us to have the same heart.
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[worthy_plugins_devotion_single_body]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.
I’ll be doing a series on the “Arm of God,” beginning with this first message — The Arm that Redeems. The Hebrew Z’roah (זְרוֹעַ) means “arm” or “strength,” and in ancient Hebrew culture, the arm symbolizes active power in motion — strength applied for a purpose. In the Exodus account, God tells Moses He will redeem Israel “with an outstretched arm” (bizroa netuyah). This was not poetic metaphor; it was God’s declaration of decisive intervention. The Z’roah is the covenant-keeping arm that moves history, enforces promises, and breaks oppression. Every Pesach (Passover), during the seder — the festive meal of remembrance — the roasted lamb shank bone, the Z’roah, rests on the plate as a silent yet powerful witness to God’s mighty deliverance.
These closing verses of Psalm 118 begin with an unshakable proclamation: “The LORD is God.” In Hebrew, it’s emphatic — YHVH, He is El — the declaration that all authority, holiness, and sovereignty belong to Him alone. Yet this is not just a statement of who He is — it’s a testimony of what He has done: “He has made His light to shine upon us.” This light is more than the glow of the sun — it is the revelation of His presence, the warmth of His favor, and the piercing truth that chases away every shadow. His light doesn’t simply illuminate — it transforms.
Psalm 118:24 is not merely about enjoying a new day — it is a prophetic declaration of a divinely appointed moment. “This is the day the LORD has made” speaks of a kairos moment in history when heaven and earth converge. It points to the day when Messiah would be revealed, salvation would walk into Jerusalem, and God’s covenant plan would take a dramatic step forward. This is not the casual celebration of a sunrise — it is the joyful response to God’s redemptive unfolding.