Isaiah 1:18 “Come now, and let us reason together”, says the LORD, “Though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they will be like wool.”
The Day of Atonement, Yom Kippur in Hebrew, was the single most important day during the time of Yeshua (Jesus) and still holds utmost significance in Israel and among Jews worldwide today.
I mentioned that every year the high priest would sacrifice a goat and sprinkle its blood on the altar for the atonement of the people. But there were actually two goats sacrificed on this day. One’s blood was sprinkled on the altar but the other was led to a cliff in the wilderness, where it would meet its end. This goat was called the “scapegoat” – it represented the “carrying away” of the iniquities of the children of Israel.
It is in connection with this ceremony, that an interesting tradition arose which is mentioned in the Mishna, an ancient Jewish commentary. A crimson colored sash would be placed on the door of the Temple before that second goat was sent into the wilderness. When the goat died, somehow the sash would mysteriously turn to white. And this was a sign to Israel that God had accepted their sacrifice and their sins were forgiven. The Mishna goes on to say, however, that something mysteriously happened in 30 AD, approximately forty years before the destruction of the Second Temple. Despite the continued goat sacrifices each year, the sash never turned to white again.
Hmm. What other very significant thing happened about this very time? Yeshua (Jesus) died.
Two thousand years ago, the final sacrifice was made for the atonement of our sins and for the sins of all who would believe. Yes! Yeshua is the Messiah! He has died and risen again! He rules at the right hand of our Father and He is interceding for us right now! Let’s pray for the world’s eyes to be opened today! There’s so much work to be done!
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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.