One of the most powerful truths of the gospel is this: when you came to Yeshua (Jesus), God didn’t upgrade your old life — He ended it. Salvation is not renovation; it is resurrection. Your old identity didn’t get repaired — it got crucified. Scripture declares, “If anyone is in Messiah, he is a new creation; old things have passed away; behold, all things have become new” (2 Corinthians 5:17).
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At the heart of redemption stands the cross — not merely a symbol of suffering, but the place of divine exchange where heaven met humanity. On that hill, everything that separated mankind from God came face-to-face with His holiness and love. Our sin, our shame, our striving, and every false identity we ever carried were nailed there. In that sacred moment, the broken reflection of humanity was exchanged for the radiant image of the Son. As Paul writes, “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him” (2 Corinthians 5:21).
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Yom Kippur, the Day of Atonement, is the holiest day on the biblical calendar. On this day the High Priest entered the Most Holy Place once a year, “not without blood,” to make atonement for the sins of Israel (Leviticus 16:34). Heaven’s books were opened, sins laid bare, and forgiveness sought through sacrifice.
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In a world weary from political upheaval, moral confusion, and fleeting peace, Isaiah offers us a vision of something profoundly different—an ever-increasing kingdom ruled by a King whose justice is not compromised, whose peace is not fleeting, and whose throne is eternally secure. The phrase “of the increase of His government and peace there will be no end” speaks not just of duration, but of expansion—a kingdom that doesn’t plateau, doesn’t weaken, and doesn’t shrink back in the face of darkness. Instead, it advances, multiplies, and transforms.
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In a world wearied by the failures of men, Isaiah 9:6 offers a startling promise of hope and strength: “The government shall be upon His shoulder.” This is not the language of politics as we know it — it’s the language of divine dominion. The Hebrew word for “government” here is misrah (מִשְׂרָה), a word so unique it appears only in these two verses—Isaiah 9:6 and 9:7. Unlike more common Hebrew words for government — mamlachah or memshalah, misrah speaks of a rare and elevated rule—divinely ordained, gentle in character, and eternal in scope. This is a government not imposed, but carried. Not tyrannical, but righteous and restorative.
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This piercing question opens Psalm 11 like a cry from the heart in troubled times. It’s a question we ask when law and order collapse, when truth is ridiculed, and when those who do evil seem to triumph. The foundations — the principles of righteousness, justice, and truth that uphold society — are under siege. And it begs the question: What can God’s people do when everything righteous seems to be crumbling?
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As Scotland was declaring its independence from England in the 1300’s, the English were hunting for Robert Bruce of Scotland in an attempt to prevent his accession to the Scottish throne. In the search, the English put Bruce’s own bloodhounds on his trail. As they grew closer to apprehending him, Robert the Bruce found a small river, and he said to his foster-brother who was with him, “Let us wade down this stream for a great way, instead of going straight across, and so these unhappy hounds will lose the scent; for if we were once clear of them, I should not be afraid of getting away from the pursuers.”
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