2 Corinthians 2:11 lest Satan should take advantage of us; for we are not ignorant of his devices.
Soviet leader Nikita Khrushchev used to tell of a time when there was a wave of petty theft in the Soviet Union. To curtail this, the authorities put guards up around the factories.
At a timber works in Leningrad, one guard knew the workers in the factory very well. The first evening, out came Pyotr Petrovich with a wheelbarrow containing a great bulky sack with a suspicious-looking object inside. "All right, Petrovich," said the guard, "What have you got there?" "Oh, just sawdust and shavings," Petrovich replied. "Come on," the guard said, "I wasn’t born yesterday. Tip it out."
The worker tipped, and nothing came out but sawdust and shavings. So he was allowed to put it all back again and go home. When the same thing happened every night of the week, the guard became frustrated. Finally, his curiosity overcame his frustration. "Petrovich," he said, "I know you. Tell me what you’re smuggling out of here, and I’ll let you go."
"Wheelbarrows, my friend, " said Petrovich, "wheelbarrows."
Is your attention being diverted? Think about it. Are you (allowing yourself to be) preoccupied with something that seems innocent while the real, significant, substantial matter is slipping by every day, unnoticed? The strategies of Satan to divert our eyes onto “sawdust” and miss "wheelbarrows" are many. What is the "sawdust" in your life, in mine? For some of us, it might even be a fascinated preoccupation with Last Days events, which diverts us from the mandate to make disciples...for others, it might be neglecting our children for the sake of "ministry." If we take the time to look, each of us really knows how we miss the "wheelbarrows" for the "sawdust." But just like that savvy guard, we ought to wise up quickly and identify the problem. Right?
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[worthy_plugins_devotion_single_body]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.
These verses capture one of the most profound Messianic truths in all of Scripture. What man cast aside, God exalted. What the builders saw as flawed and unfit, God chose as the foundation of His eternal plan. Yeshua (Jesus), the rejected One, is the very cornerstone upon which salvation, identity, and destiny are built. This is more than a theological concept — it’s a divine reversal that reveals the heart of redemption. Rejection by man does not disqualify–it often qualifies you for God’s greatest purposes.
These verses are far more than ancient lyrics — they are a spiritual invitation. The psalmist doesn’t just admire the gate — he pleads for it to open. “Open to me the gates of righteousness…” This is the cry of a heart that longs for access to God, not by merit, but by mercy. In Hebrew thought, gates represent transition points — thresholds between the common and the holy, the outside and the inner court, the temporal and the eternal. These are not man-made doors — they are divine entrances into the presence and promises of the LORD.
As we continue our study in Psalm 118, I want to take a deep dive into verses 17-18, where the psalmist makes one of the boldest declarations in all of Scripture: “I shall not die, but live, and declare the works of the LORD.” This isn’t the voice of someone untouched by pain — it’s the cry of someone who has been through the fire and come out declaring God’s faithfulness. This statement is not a denial of suffering; it’s a defiance of death. It’s the resolve of a heart that’s been chastened, refined, and pressed, yet remains confident in the God who preserves life — not just for survival, but for purpose.
Over the past two devotionals, we heard the song of the redeemed and stood at the wells of salvation. We saw how strength, song, and salvation flow from Yeshua Himself — how the joy of drawing from His presence is not just a poetic promise but a lifeline for our day. Yet today, we stand at a prophetic threshold. Something has shifted. Something has broken open. We are not only being refreshed — we are being awakened and called.