2 Chronicles 19:4 Jehoshaphat lived at Jerusalem. And he went out again among the people, from Beersheba to the hill country of Ephraim, and brought them back to the LORD, the God of their fathers.
As we enter this season of Teshuva (Repentance) during the month of Elul, we enter a unique season approaching the Fall Feasts. This month initiates a 40-day countdown to Yom Kippur (the Day of Atonement), and is traditionally known as the time the King would visit His people.
Most of the year, for 11 months, the King reigning from His throne in His royal palace was unapproachable unless a subject was summoned or went through appropriate channels to appear before him. However, during Elul, the King left His palace and set up His royal tent in the fields, issuing an announcement: “The King is in the field!”
A subject no longer needed to be summoned or go through a royal bureaucracy. During this short season, anyone could visit the King. Also, at this time, the King inspected the fields and checked the status of His Kingdom.
In 2 Chronicles 19, we read that King Jehoshaphat went through the fields and called His people to return to God. As we near the days of Yom Teruah (Feast of Trumpets) and Yom Kippur (Day of Atonement), a time of introspection and reflection, we may also hear a particular call from our King. Yet be reminded that our King Yeshua (Jesus) has not limited us to one month per year of accessibility, though this may be a time of particular intensity.
While we may be encouraged in this season toward giving particular attention to our relationship with Him, asking for greater intimacy, deeper repentance, or victory over personal strongholds, we also know that his availability during any and every season is assured because of his atoning sacrifice. We can always return to Him.
Our Lord’s accessibility is unlimited, and yet…there are and can be special seasons during which we are prompted to deepen our communion with Him. This season of harvest and the signs of His soon coming should urge us on… not to waste this or any season, but to visit the King while He may be found!
Copyright 1999-2026 Worthy Devotions. This devotional was originally published on Worthy Devotions and was reproduced with permission.
How to display the above article within the Worthy Suite WordPress Plugin.
[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.