Month: April 2025

TODAY’S DAILY BIBLE VERSE

April 8, 2025

Isaiah chapter 5 verses 11 and 12: Isaiah chapter 5 verses 11 and 12:

11: Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them! 12: And the harp, and the viol (vee-ol), the tabret (tab-ret), and pipe, and wine, are in their feasts: but they regard not the work of the Lord, neither consider the operation of his hands.

VERSE CONTEXT

These two verses form the second “woe” in Isaiah’s series of judgments found in chapter 5, spoken by the prophet Isaiah to the people of Judah in the eighth century B.C. This woe is directed not merely at those who drink, but at those whose lives are governed by the pursuit of intoxication. The phrase “Woe unto them that rise up early in the morning, that they may follow strong drink” brings immediate judgment upon those whose first desire upon waking is for strong drink. The term “strong drink” here refers to a highly intoxicating fermented beverage stronger than ordinary wine—often similar to what we would call liquor or hard alcohol. It is associated in Scripture not with occasional consumption but with habitual abuse and loss of control. This isn’t simply about having a drink; it’s about being mastered by the desire for it, placing pleasure before God from the very start of the day.

Isaiah continues: “that continue until night, till wine inflame them.” This draws a full-day picture of indulgence: from morning to night, they chase the pleasure of alcohol. The phrase “wine inflame them” uses the image of a fire being kindled—to inflame means to set ablaze or consume. Here it describes how the wine stirs up their passions and carries them into reckless behavior. The physical intoxication is only part of the problem; the deeper issue is the spiritual dullness and loss of self-control that comes with it. John Calvin (1509–1564, Reformed) noted that this verse reveals a people “so besotted by pleasure that they have drowned all sense of duty and shame,” and he argued that this is a sign of a heart that has cast off restraint.

Verse 12 paints a fuller scene of this unholy lifestyle: “And the harp, and the viol (vee-ol), the tabret (tab-ret), and pipe, and wine, are in their feasts.” Isaiah is not condemning instruments or music itself—the harp, viol (vee-ol) (a stringed instrument like a lyre), tabret (tab-ret) (a type of hand drum or tambourine), and pipe (a wind instrument like a flute)—were often used in festive celebrations and even in temple worship. But here, they are used in self-centered banquets, not for God’s glory, but for selfish enjoyment. The verse pictures a scene of parties filled with music, wine, and laughter—while entirely ignoring the holiness of life and the presence of God. The key issue isn’t the sound of music but the heart of the feast. These were pleasure feasts, not thanksgiving feasts. Their gatherings were sensuous rather than sacred.

The indictment closes with a devastating line: “but they regard not the work of the Lord, neither consider the operation of his hands.” To “regard” something means to look upon it with care and reverence. But instead of acknowledging the Lord’s hand in their lives, they have chosen to ignore it. The “operation of his hands” refers to God’s visible actions—His providence in creation, His judgment, and His ongoing care for Israel. The people of Judah were so focused on their entertainment and indulgence that they had lost all sense of God’s active role in their world. Matthew Henry (1662–1714, Presbyterian) observed that their sin was not simply drunkenness, but a kind of “atheism of the heart”—living as if God did not exist, even while enjoying the blessings of His creation.

What makes this more tragic is that these people were part of God’s covenant nation. They knew His law. They had access to His prophets. They had seen His works in history. And yet they filled their days with drink and music and celebration, never once lifting their eyes to heaven. Albert Barnes (1798–1870, Presbyterian) commented that this passage strikes at “the luxury and thoughtlessness of a people hardened by prosperity,” noting that the problem is not just personal sin, but a cultural decay where pleasure becomes more important than righteousness.

Spiritually, this reveals a society whose heart has grown numb. They wake up to chase liquor, stay drunk all day, and fill their nights with loud music—and all the while, they do not even pause to consider that it is God who gave them breath, rain, crops, family, and the very wine they abuse. Their sin is rooted in forgetting God.

This passage stands as a warning not just against drunkenness, but against any lifestyle so consumed with pleasure and distraction that it forgets the hand of God in everything. This is why Isaiah calls out this behavior with a prophetic woe. It’s not about condemning pleasure—it’s about calling people back to reverence, to awareness, and to worship.

BROADER CONTEXT

The verses we’re studying—Isaiah chapter 5 verses 11 and 12—are part of a longer prophetic indictment that stretches through the entire fifth chapter. Isaiah, speaking by the Spirit of God, issues a series of six “woes” against the people of Judah, highlighting the moral and spiritual decay that had spread through the nation. These woes are not random; they follow a logical and moral progression, demonstrating how once a nation forsakes God’s righteousness, it falls into personal sin, then public sin, then systemic sin, and finally faces divine judgment. The warning is not just about individuals who sin, but about a culture that embraces sin as normal.

The first seven verses of this chapter are framed as a parable of a vineyard, where Isaiah uses poetic imagery to describe how God carefully prepared and planted Israel as His vineyard. He did everything right—cleared the land, planted good vines, built a watchtower, and protected it. But instead of yielding good fruit, it brought forth wild grapes—a metaphor for corrupt behavior and injustice. This imagery mirrors the Lord’s covenant care for Israel and their shocking rebellion in return. As Isaiah chapter 5 verse 4 says: “What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?” This rhetorical question emphasizes that the fault lies not in the Gardener but in the vine—Israel.

Following this parable, Isaiah pronounces six specific woes. The second one, found in verses 11 and 12, confronts the sin of drunkenness and self-indulgence, as we’ve explored. But when viewed in the full arc of chapter 5, it becomes clear that Isaiah is warning about more than alcohol—it’s about the callousness of a people who seek pleasure over holiness, distraction over devotion, and entertainment over obedience. The people are not atheists; they are spiritual adulterers—numb to the sacred, obsessed with the sensual. This attitude becomes the foundation for the other woes: greed (verse 8), moral inversion (verse 20), pride (verse 21), and corrupt justice (verse 23). All are symptoms of a people who have “cast away the law of the Lord of hosts” as Isaiah later says in verse 24.

Isaiah’s audience here is Judah, the southern kingdom. This prophecy is likely set during the reign of King Uzziah or shortly thereafter. During this time, Judah enjoyed relative economic success and political stability, but the wealth came with spiritual compromise. The prosperity they enjoyed dulled their sense of dependence on God. Worship became hollow, and the people gave themselves over to luxury, sensuality, and lawlessness—justifying sin and silencing truth. The Temple still stood. Sacrifices still happened. But the heart of the people was far from the Lord.

This chapter serves as a warning that God’s patience with sin is not endless. Verse 25 declares that “the anger of the Lord is kindled against his people.” Eventually, His judgment would come in the form of foreign invasion, devastation, and exile—a prophecy that would come true less than two centuries later with the Babylonian conquest. But Isaiah’s message was meant to awaken the people before that happened. He spoke with urgency and grief, not delighting in their judgment but longing for their repentance.

Zooming out even further, the book of Isaiah as a whole is structured in two major movements. Chapters 1–39 emphasize judgment, while chapters 40–66 emphasize comfort and restoration. Chapter 5 falls within that first section, where Isaiah is pleading with the nation to see the consequences of their rebellion before it’s too late. Yet even in these hard words, there is an invitation: if they would just open their eyes, if they would just “regard the work of the Lord” and “consider the operation of his hands,” they could turn back and be healed.

From a theological standpoint, these verses reflect several core truths:

  • God is not indifferent to sin.
  • Cultural corruption begins in the heart but spreads when leaders and people normalize wickedness.
  • There is a connection between sensual indulgence and spiritual blindness.
  • Judgment is not cruel; it is just, especially when it follows repeated divine warnings.

The New Testament picks up this thread in multiple places. For example, Paul writes in First Thessalonians chapter 5 verse 7: “For they that sleep sleep in the night; and they that be drunken are drunken in the night.” He contrasts the behavior of the children of light with those of darkness—again using drunkenness as a metaphor for spiritual unawareness. Similarly, Jesus warns in Luke chapter 21 verse 34: “And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life…” showing that the dangers of indulgence weren’t just for ancient Israel—they’re for all people in all generations.

Isaiah chapter 5 verses 11 and 12 therefore stand not only as a diagnosis of Judah’s condition but as a timeless warning to every generation. The people were too busy feasting to fear, too full of wine to worship, and too wrapped up in entertainment to ever consider eternity. And that blindness would cost them everything.

APPLICATION

Appreciating God’s Greatness

This passage reveals God’s greatness through the clarity of His holiness and the justice of His character. He is not distant or indifferent to how His people live. The fact that He sends a prophet like Isaiah to speak directly against drunkenness and spiritual apathy shows that God sees everything—from private habits to public festivals. His greatness is not only seen in power or creation but in His moral perfection and relational involvement. He is not a silent observer of sin but a holy and righteous Judge who holds people accountable for how they treat His gifts. God gave Judah the vineyard, the rain, the music, the harvest, and the wine, but they used those very gifts to forget Him. What makes God so great in this passage is His mercy to warn them before He judges them. He is long-suffering, patient, and deeply committed to truth. The greatness of God is displayed in how He calls His people to wake up—He doesn’t abandon them to destruction without a voice. This is a King who confronts because He cares.

For the Believer

For believers, this passage serves as a sharp but needed reminder about the dangers of spiritual distraction. It is very easy, especially in times of peace and prosperity, to begin placing comfort, pleasure, and entertainment above God. While wine may not be the literal idol in every believer’s life, the principle behind this woe speaks to a much broader issue—what do we wake up desiring, and what do we go to bed thinking about? When our days revolve around what pleases the flesh instead of what honors the Lord, we start to fall into the very trap Isaiah condemned. The music, the feasting, the celebrations—none of it was evil on its own. But when the heart becomes obsessed with gathering pleasures and ignoring God, the soul begins to starve. Believers are called to be sober-minded (First Peter chapter 5 verse 8: “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about…”). We are to live each day aware of God’s presence, seeking His will above our own desires. This passage challenges believers to examine whether our lives are filled with distractions that have made us numb to the operation of God’s hand in our lives.

Call to Action

The call to action here is urgent: Fast from what dulls your awareness of God. If there is a pleasure, habit, or indulgence in your life that is pushing God to the margins of your heart—cut it off before it cuts off your spiritual clarity. Rise in the morning with prayer, not personal gratification. End the day with thanksgiving, not with numbing entertainment. Ask daily: “Have I regarded the work of the Lord today?” Take time to truly see God’s hand in your family, in your provision, in your convictions, and in the way He disciplines and guides you. Let Isaiah’s warning be a safeguard—not just against drunkenness, but against letting comfort replace commitment.

For the Unbeliever

For those who do not yet know God, these verses are not just a judgment—they are a mirror. God is showing what life looks like when He is not considered. The people of Judah partied, drank, laughed, and sang—but they were blind to the One who gave them breath. This is the danger of living without a relationship with the living God. Life becomes a series of pleasures with no purpose. When the music stops and the wine runs out, what is left? What Isaiah is offering is not condemnation without hope—he’s offering a chance to look up. To see that the blessings in your life—the sun, the rain, the food, the joy—come from a Creator who loves you and calls you to Himself. Ignoring Him doesn’t change the truth. He is still there, still holy, and still calling you to repentance. Acts chapter 17 verse 30 says: “And the times of this ignorance God winked at; but now commandeth all men every where to repent.” This is your opportunity—not to entertain your way to the grave, but to repent and find the joy of knowing the One who gives all things richly to enjoy (First Timothy chapter 6 verse 17).

FINAL ENCOURAGEMENT

Isaiah chapter 5 verses 11 and 12 are more than just a rebuke against drunkenness—they are a piercing reminder that the gifts of life can become distractions when we forget the Giver. God is not opposed to joy or music or celebration; He created those things. But when they replace our reverence, when they become the center of our life instead of expressions of worship, they lead us into spiritual blindness. These verses are a loving wake-up call—a cry from the heart of a holy God who desires to be known, regarded, and honored. Whether you’re a believer needing to reset your priorities, or someone who has never truly looked up to consider the hand of God, the message is the same: Open your eyes. Look upon His works. Consider His hand. Turn back before it’s too late.

PRAYER

Heavenly Father, We thank You for Your mercy to warn us when our hearts wander. Thank You for the reminder that joy without You is empty, and pleasure without purpose leaves the soul hollow. Help us to rise each day with a hunger for righteousness instead of indulgence. Help us to recognize the distractions that steal our attention from You. Make us sober-minded, not just in body but in spirit—eager to see Your hand at work, to consider Your will in all things. Forgive us when we have filled our lives with noise and forgotten to listen for Your voice. Open our eyes to the operation of Your hands and stir in us a holy awe for Your greatness. In Jesus’ name we pray, Amen.

CLOSING

If you’ve found these daily verses encouraging, enlightening, or fruitful, please consider helping us spread the truth and light of God’s Word by subscribing to the blog and YouTube channels and liking and following the Facebook page. Most of all, share Believers of Biblical Truth and our links with others who may need the sermons and daily teachings just as much as we do. You are loved—so much in fact, that we want you to know and be Believers of Biblical Truth.
Shalom Shalom.

TODAY’S DAILY BIBLE VERSE

April 7, 2025

Colossians chapter 3 verse 9:
Lie not one to another, seeing that ye have put off the old man with his deeds:

Verse Context

The Apostle Paul, writing from a Roman prison around AD 60–62, addresses a small congregation in the city of Colossae, located in the region of Phrygia in Asia Minor—modern-day southwestern Turkey. The church was under a subtle but dangerous threat from a blend of false teachings. These included Jewish ritualism, mystical asceticism, and early philosophical errors that would later develop into full-blown Gnosticism. Paul’s answer to all of these corruptions was not debate, but the preeminence of Jesus Christ. He declares that in Christ dwells all the fullness of the Godhead bodily (Colossians chapter 2 verse 9), and that believers are complete in Him.

In chapter 3, Paul shifts from doctrinal foundation to practical transformation. He opens the chapter by commanding the Colossians to “seek those things which are above,” and to “set [their] affection on things above, not on things on the earth” (Colossians chapter 3 verses 1–2). This heavenly mindset is not wishful thinking—it is rooted in the fact that the believer is spiritually risen with Christ, and is now called to live in a way that reflects that new life.

By the time we reach verse 9, Paul has already instructed them to put off several sins that defined their past lives: anger, wrath, malice, blasphemy, and filthy communication (Colossians chapter 3 verse 8). Then he gives the command, “Lie not one to another.” This is not mere etiquette—it is a theological imperative based on the truth of conversion. Paul grounds this command by stating, “seeing that ye have put off the old man with his deeds.” This “old man” refers to the former, sinful identity of the believer prior to salvation.

The 18th-century Baptist theologian John Gill taught that this “old man” is the “old Adam, the old self, the sinful nature,” and he emphasizes that putting off the old man happens in union with Christ’s death. According to Gill, just as Christ died and rose again, so the believer must die to the old nature and rise to newness of life. Therefore, lying is not just a bad habit—it’s an offense to the resurrected identity of the Christian. It drags the believer back into the grave of the old life they have already left behind.

In harmony with this, Matthew Henry, a Puritan commentator, explains that lying not only “corrupts communication,” but it also “destroys love and dissolves society.” In other words, deceit undermines the very relationships the gospel came to redeem. The Colossian church, like all Christian communities, was called to unity. Falsehood fractures the body of Christ. Truth binds it together.

The warning deepens when we consider Albert Barnes, a 19th-century Presbyterian theologian, who writes that truth is “essential to religion,” while falsehood is of “the very essence of depravity.” Barnes notes that to lie is to betray the holy calling of the Christian. It reveals not spiritual growth, but the rotting remnants of the old man still clinging to the heart. Therefore, Paul’s instruction in verse 9 is more than a behavioral correction—it is a spiritual diagnosis. If a person claims Christ but habitually lives in falsehood, it reveals that either they are resisting sanctification, or worse, they have never put off the old man at all.

Broader Context

Colossians chapter 3 verse 9 sits within a deeply practical section of Paul’s epistle, where he calls believers to live out the transformation that has taken place within them through union with Christ. The first two chapters focus on doctrinal correction—defending the full deity and sufficiency of Christ. Paul labors to dismantle false philosophies (Colossians chapter 2 verse 8), legalistic shadows (Colossians chapter 2 verses 16–17), and mysticism that claims hidden spiritual knowledge apart from Christ. The Colossians were at risk of trading the substance of Christ for religious systems that looked holy but lacked saving power.

In contrast, Colossians chapter 3 begins with a powerful call to focus on heavenly priorities: “If ye then be risen with Christ, seek those things which are above…” (Colossians chapter 3 verse 1). This isn’t poetic language—it’s a doctrinal claim: believers have died with Christ and are now spiritually alive with Him. Their identity is hidden in Christ, and they await the day when that reality will be revealed in glory (Colossians chapter 3 verse 3–4).

That identity demands a new way of living. So beginning in verse 5, Paul tells the Colossians to mortify (put to death) sins like fornication, uncleanness, inordinate affection (disordered passions), and covetousness. These are not personality flaws—they are called what they truly are: the “members” of the old man that must be slain. Paul is teaching that Christianity is not about merely adding religious practices to your life. It is about putting off the old life altogether and putting on Christ.

That’s what makes the command in verse 9 so significant: “Lie not one to another, seeing that ye have put off the old man with his deeds.” This verse sits right in the middle of this “change of clothing” metaphor. Paul is describing a spiritual wardrobe exchange. The old man—filled with deceit, anger, lust, and idolatry—is to be discarded like a rotting garment. The new man—created after the image of Christ—is to be worn with humility, kindness, and love.

In the verses that follow, Paul expands the picture. In Colossians chapter 3 verse 10, he says the believer has “put on the new man, which is renewed in knowledge after the image of him that created him.” This is a direct echo of Genesis—God is restoring His image in fallen man through Christ. In verse 11, Paul emphasizes that this new identity transcends race, culture, class, and background. In Christ, “there is neither Greek nor Jew… but Christ is all, and in all.” That unity depends on truth. Without truth, there can be no trust. And without trust, there can be no unity in the body of Christ.

This emphasis on truth in speech and conduct is not isolated to Colossians. Paul echoes the same theme in Ephesians chapter 4 verse 25, where he writes: “Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.” The same pattern appears there—put off the old, put on the new. And in both letters, lying is exposed as a sin that tears at the very fabric of the Christian community.

It is also worth noting that this practical teaching flows directly out of the Christ-centered theology Paul has built. Colossians is not a “rule book”—it’s a Christology. The only reason believers can “put off the old man” is because they have been spiritually raised with Christ. And the only reason we can live differently now is because we have been made new in Him.

Therefore, lying is not a mistake—it is a theological contradiction. It denies what Christ has done. It speaks the language of the old man while claiming to wear the garments of the new. Paul’s message to the Colossians—and to us—is that such hypocrisy has no place in the lives of those who have been truly transformed.

Application

Appreciating God’s Greatness

Colossians chapter 3 verse 9 reminds us of the transforming power of God’s grace. The fact that believers are commanded not to lie is not merely a moral expectation—it’s a celebration of divine change. God does not leave us as we were. He doesn’t clean up the old man; He kills him and creates a new man in Christ. This is a display of God’s greatness not just in creation, but in re-creation.

It reveals that God is truthful by nature. He cannot lie (Titus chapter 1 verse 2), and His Word is truth (John chapter 17 verse 17). When He saves a person, He imparts that very nature into them—not in perfection, but in growing likeness. We serve a God who not only tells the truth but makes people into truth-tellers. That is greatness worth revering.

For the Believer

Paul’s command—“Lie not one to another”—is not optional for Christians. It is a non-negotiable expression of the new life we’ve received. Lying is not just a bad habit that hurts relationships. It is a sin that slanders the name of Christ and misrepresents who we now are. When we lie, we are speaking with the voice of the “old man,” a man who should no longer be walking among the living.

Believers must recognize that lying, in all its forms—half-truths, exaggerations, convenient omissions, false impressions—is a violation of our identity in Jesus. It does not matter whether the lie is told to protect feelings, save face, gain advantage, or avoid trouble. Christ died to make us truth-bearers, not manipulators.

Call to Action

Examine your speech. Are there areas where deceit still lingers? Do you find yourself adjusting the truth to avoid conflict, impress others, or hide weakness? The Holy Spirit calls you today to repent of every lie—spoken or unspoken—and walk in the integrity of the new man. Confess your sin, and ask God to conform your heart more fully to the image of His Son, in whom is no lie. Then go and make restitution if needed—truth heals, but only when it is spoken.

For the Unbeliever

If you do not yet know Christ, Colossians chapter 3 verse 9 speaks to more than just morality—it exposes your need for a new identity. Lying is not only wrong; it is a symptom of spiritual death. According to Jesus, the devil is “a liar, and the father of it” (John chapter 8 verse 44). If your life is marked by deceit—whether small and subtle or bold and blatant—it reveals your true spiritual condition: you are still living under the rule of the “old man,” which is the rule of sin.

But there is hope. God offers more than forgiveness—He offers transformation. You can be made new today. You can put off the old man, with all his lies and lusts, and put on the new man, which is created in righteousness and true holiness (Ephesians chapter 4 verse 24). That transformation begins with repentance—turning away from sin—and placing your trust in Jesus Christ, who died and rose again to make you new.

If you’ve been living in lies, even pretending to be religious when you know your heart is still unchanged, today is the day of salvation. Come to Christ—not to become a better person, but to become a new person.

Final Encouragement

Lying is not a harmless flaw—it is a spiritual fingerprint of the old man we once were. But the beauty of Colossians chapter 3 verse 9 is in what it assumes to be true of the believer: “Ye have put off the old man with his deeds.” This is not just a command—it is a reminder of who you are now. In Christ, you are not a liar. You are a new creation. The old life of deceit, manipulation, and falsehood no longer defines you. So when the temptation comes to protect yourself with a lie, or bend the truth for personal gain, remember this: That’s not who you are anymore. You’ve put that man in the grave. Speak truth, walk in truth, and reflect the One who is the Truth. Let your mouth agree with your heart—and let your heart be rooted in Christ.

Encouraging Prayer

Father, thank You for making us new in Christ. Thank You that we no longer have to live in the shadow of the old man, chained to lies and sin. Help us today to speak truth in love, to walk in integrity, and to reflect Your holy character in every word we say. Where we have fallen short, convict us. Where we are weak, strengthen us. And may our lives speak louder than our lips—testifying that Jesus is Lord, and we are His. In His name we pray, Amen.

Closing

If you’ve found these daily verses encouraging, enlightening, or fruitful, please consider helping us spread the truth and light of God’s Word by subscribing to the blog and YouTube channels and liking and following the Facebook page. Most of all, share Believers of Biblical Truth and our links with others who may need the sermons and daily teachings just as much as we do.

You are loved—so much in fact, that we want you to know and be Believers of Biblical Truth.

Shalom Shalom.

HATE IS MURDER—THE HEART THAT CONDEMNS ITSELF

April 4, 2025

The first human emotion recorded after the fall wasn’t love, joy, or hope—it was hate. The moment we broke fellowship with God, we turned against each other. In Genesis chapter 4, Cain and Abel brought offerings to the Lord. Abel brought the firstlings of his flock—his best. Cain brought an offering of the fruit of the ground—something, but not necessarily his best.

“And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the Lord. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the Lord had respect unto Abel and to his offering: But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.” (Genesis 4:3–5)

Cain wanted acceptance without obedience. He didn’t give in faith—he gave what he wanted, how he wanted, and expected God to bless it. When God rejected it, instead of repenting, Cain got angry. But his anger wasn’t directed at his own sin—it was aimed at Abel, the one who did right. This is the seed of hate. It is pride wounded by truth. It is rebellion cloaked in religion. Cain’s response is the same we see today—people get angry not at their failure to obey but at the righteous who expose it.

“And the Lord said unto Cain, Why art thou wroth? and why is thy countenance fallen? If thou doest well, shalt thou not be accepted?” (Genesis 4:6–7)

God offered Cain a way back—a chance to repent. But Cain hardened his heart. Hate grew. And hate gave birth to murder:

“And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.” (Genesis 4:8)

Cain killed the righteous because he hated being exposed, as well as a few more emotions I’m sure. That same spirit is alive today. Want me to continue from here with PART TWO rewritten in depth?

Fast forward to the New Testament. Jesus picks up where Genesis left off—only now He digs even deeper. In the Sermon on the Mount, He does something that startled His listeners. He raises the bar—not to add to the Law, but to fulfill it with divine clarity. He shows that murder doesn’t begin with the weapon; it begins in the heart.

“Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment…” (Matthew 5:21–22)

Here, Jesus is not lessening the seriousness of physical murder. He’s revealing the seriousness of internal hatred. Hate is the seed of murder—and to harbor it, protect it, or excuse it is to carry within you the very thing that leads to destruction. He continues:

“…and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.” (Matthew 5:22b)

To call someone “Raca” (Ray-kah) was to treat them with open contempt—worthless, empty, beneath you. “Thou fool” was a moral condemnation—casting someone off as corrupt or unsalvageable. Jesus wasn’t saying name-calling alone condemns, but that these words come from a heart of hate, a heart void of mercy, a heart that has already committed the act spiritually. Jesus is stripping away superficial religion. He’s telling His listeners—and us today—that it’s not enough to simply avoid killing someone. If your heart harbors rage, resentment, or contempt, you are guilty already. That’s not hyperbole. That’s divine judgment. It’s not the act—it’s the intention, the posture of the soul. And that’s why so many in the modern world—and modern church—are blind to their sin. They say:

  • “I never hurt anyone.”
  • “I didn’t act on it.”
  • “I just have a temper.”

But Jesus says that hate itself—quiet, internal, even unspoken—places you in danger of hell fire. He wasn’t being soft. He wasn’t being gentle. He was being holy. Jesus doesn’t stop at identifying the root of murder in the heart—He gives a clear directive on what must be done about it. He says:

“Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.” (Matthew 5:23–24)

In Jesus’ time, the altar was the most sacred space. To offer a gift was to approach God in worship, often at great cost. But Jesus says: stop everything—even your offering to God—if your heart is not right with your brother. This is radical. He is declaring that God is not interested in your worship if you have unresolved hate, bitterness, or offense. Reconciliation takes priority over ritual. Too many Christians come to church full of praise on their lips but poison in their hearts:

  • Harboring grudges.
  • Nursing bitterness.
  • Pretending things are fine while ignoring those they’ve hurt—or been hurt by.

God says, “Go fix it. Then come to Me.” Why? Because you cannot worship a God of love while hating someone He made in His image. You can’t bring an offering with clean hands if your heart is dirty. This verse is not about performance. It’s about spiritual integrity. God doesn’t need your gift. He wants your heart—and that includes a heart that’s willing to forgive, confess, and restore peace.

Jesus doesn’t end His teaching with the altar. He pushes it further—into the courtroom. He gives a metaphor that would have made perfect sense to His Jewish audience, but also applies just as deeply to us today:

“Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.” (Matthew 5:25–26)

This was a real-world scenario—if you owed a debt or had a dispute, the offended party could take you to court. If the matter reached the judge and you were found guilty, you would be imprisoned until every last cent was paid. The “farthing” mentioned was a Roman coin of extremely small value—less than a penny. Jesus is telling us plainly: Don’t let unresolved sin follow you to the courtroom of God. This isn’t just legal advice. It’s spiritual truth. God is the Judge, and if we carry hate, bitterness, or unrepented offense all the way to judgment, we will pay for it fully. There will be no early release, no second chances beyond the grave. This is not about salvation by works. It’s about proof of salvation by a changed heart. The one who knows Christ will seek reconciliation. The one who clings to hate has not known Him. You cannot preach Jesus and carry unrepented hate. You cannot take communion and carry unresolved offense. You cannot ask God for blessing while refusing to bless your brother. The courtroom warning is urgent because judgment is real—and it’s coming. If we don’t deal with the sins of the heart now, we will be held accountable for every farthing of guilt. God is gracious—but He is also just. He offers forgiveness now, not later. Now is the time to make things right. Now is the time to cast out the anger, the grudge, the bitterness, and return to the altar with clean hands and a clean heart. Jesus connects hate not just to action, but to speech. In Matthew chapter 12, He addresses the Pharisees after they accuse Him of casting out demons by the power of Satan. His response is sharp, and it exposes a vital truth:

“O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.” (Matthew 12:34)

Jesus wasn’t being politically correct. He wasn’t sugarcoating anything. He was calling evil exactly what it was—and He said it loud enough for everyone to hear. His words weren’t hateful, but they were piercing. And they reveal something critical: what comes out of your mouth exposes what lives in your heart. You don’t have to commit the act. If your speech is filled with sarcasm, contempt, slander, gossip, or verbal violence, you’ve already proven what’s inside. Hate has taken residence. This is especially important for those who claim Christ. We live in a time when politicians, preachers, and people in the pews call themselves Christians while speaking with venom:

  • Condemning their enemies with their mouths.
  • Justifying insults because of disagreement.
  • Pretending righteous anger while harboring unrighteous hate.

Jesus says that our words will either justify us or condemn us. (Matthew 12:37)

Too many today—on both the political right and left—speak as if hate is a weapon given to us by God. But it is not. God’s people are called to speak truth in love, not in wrath. That doesn’t mean softness. It means holiness. The person who cannot control their tongue has not yet surrendered their heart. The one who mocks, scorns, and lashes out while claiming the name of Christ is a hypocrite—the very kind Jesus exposed. So if we would be faithful, if we would be holy, if we would be true followers of Christ—we must watch our mouths, because they testify of our hearts. Perhaps nowhere is the seriousness of heart-condition more evident than at the Lord’s Table. Communion is not just a symbolic act—it is a sacred moment where we proclaim the death of Jesus Christ and examine our standing with Him.

Paul gives this warning:

“Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body. For this cause many are weak and sickly among you, and many sleep.” (1 Corinthians 11:27–30)

This is not figurative. Paul says plainly that some in the early church were sick—and some died—because they approached the Lord’s Table with unrepentant hearts. This includes unresolved conflict, unforgiveness, bitterness, or hate. The table is holy. To partake of it while clinging to sin is to mock Christ’s sacrifice. It’s not about being sinless. None of us are. But we must come with a clean essence—a heart that has dealt honestly with known sin, that is not hiding or holding grudges. If the Holy Spirit brings someone to your mind—someone you’ve hurt or refused to forgive—that’s not a distraction. That’s your warning. Communion is a mirror. It’s where we look into the suffering of Christ and ask, Am I honoring what He died to free me from? Hate has no place here. Bitterness has no seat at this table. Jesus gave His body so that we could be made whole—not so that we could go on wounding others with our hearts full of contempt. If there is hate in your heart—deal with it before you eat the bread or drink the cup. Forgive. Confess. Reconcile. Come to the table clean—not perfect, but surrendered. The time for excuses is over. The time for religious appearance is over. Jesus did not die for us to live with hate in our hearts. He died to make us new—people marked by love, truth, mercy, and forgiveness.

If you’ve seen yourself anywhere in this sermon—in Cain’s jealousy, in the Pharisees’ hypocrisy, in the bitter heart that refuses reconciliation—then hear this: there is still time to repent. The grace of God is greater than your sin, but it must be received with humility. Drop the pride. Lay down the anger. Go to your brother. Forgive the offense. Confess the sin. Let the blood of Jesus cleanse not just your reputation—but your heart. We do not get to preach Christ while hating others. We do not get to claim communion while dividing the body. We do not get to speak of heaven while speaking curses under our breath.

Church—it is time to clean house. It is time to make things right. It is time to be honest with God and honest with one another. Because hate is murder. And the heart that holds on to it is a heart that condemns itself.

If this message has stirred your heart—do not ignore it. Let it drive you to action. Let it bring you to your knees. Let it heal what’s been broken. Because the Lord is not far from those who seek Him with a broken and contrite heart.

If you’ve found this sermon encouraging, enlightening, or fruitful, please consider helping us spread the truth and light of God’s Word by subscribing to the blog and YouTube channels and liking and following the Facebook page. Most of all, share Believers of Biblical Truth and our links with others who may need the sermons and daily teachings just as much as we do.

You are loved—so much in fact, that we want you to know and be Believers of Biblical Truth.

Shalom Shalom.

TODAY’S DAILY BIBLE VERSE

April 3, 2025


Matthew chapter 6 verse 24:

“No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.”

Verse Context:

This verse is part of Jesus Christ’s Sermon on the Mount, delivered to His disciples and the crowds gathered in Galilee. The Gospel of Matthew records this extensive teaching between chapters 5 through 7. Matthew, a former tax collector turned disciple, wrote primarily to a Jewish audience, emphasizing Jesus as the Messiah and fulfillment of Old Testament prophecy.

This particular verse comes in the middle of a section where Jesus is addressing treasures in heaven (Matthew chapter 6 verses 19–34), warning His listeners not to chase after earthly wealth and possessions, but to prioritize their spiritual well-being. The word mammon refers not just to money, but to wealth as a rival god—something that enslaves and competes for the heart’s devotion.

The keyword “serve” here implies complete allegiance or slavery, not mere employment. In the culture of first-century Judea under Roman occupation, the audience understood what slavery and ownership meant—this was not casual labor, but total ownership of the person by the master. Jesus draws a spiritual parallel: just as a slave cannot obey two different masters with equal loyalty, so too the soul cannot divide its loyalty between God and materialism.

Theologian John Gill (1697–1771, Baptist) comments that this verse doesn’t mean one cannot have possessions, but that one cannot be a true servant of God if the pursuit of wealth governs the heart. Matthew Henry (1662–1714, Presbyterian) adds that “mammon” is used here to represent all worldly wealth when it becomes an idol—a heart competitor with God.

Broader Context:

The Sermon on the Mount (Matthew chapters 5 through 7) is the most comprehensive recorded teaching of Jesus in one continuous message. This section in chapter 6 focuses on practicing righteousness—not just avoiding evil, but actively choosing purity of heart, prayer, forgiveness, fasting, and trusting God over worldly systems.

This particular verse comes just after Jesus tells the people to “lay not up for yourselves treasures upon earth” (Matthew chapter 6 verse 19), and before He addresses anxiety and trust in God’s provision (Matthew chapter 6 verses 25–34). The connection is clear: a heart divided between spiritual pursuits and material ambitions cannot thrive in the Kingdom of Heaven. This is not merely advice—it is a command to choose whom you serve.

Application:

Appreciating God’s Greatness:

This verse displays God’s rightful place as our sole Master, revealing His authority over our affections and our ultimate loyalty. God does not share His throne with idols. His greatness is not only seen in His power, but in the demand for undivided devotion, for He alone is worthy of worship and trust.

For the Believer:

This verse challenges us to examine where our allegiance truly lies. Do we say we serve God, but in practice serve our careers, bank accounts, or the approval of others? Jesus’ words force a confrontation between discipleship and idolatry.

Call to Action:

Believers must actively dethrone mammon—this may mean reevaluating spending habits, the way we measure success, or even the motivations behind our prayers. Who or what rules your decisions? Today is the day to reaffirm that Christ alone is Lord.

For the Unbeliever:

If you’re not walking with Christ, this verse still speaks: you are serving something—whether you realize it or not. The illusion of neutrality is a lie. Everyone worships something. The question is—does what you worship have the power to save you? Only the true and living God does. He doesn’t just want part of you; He calls for everything—because only He can give you everything that matters eternally.

Final Encouragement:

Matthew chapter 6 verse 24 is a piercing reminder that our lives always bend toward some kind of service. There is no neutral ground. If we are not intentionally choosing to serve God, we will inevitably find ourselves enslaved to something lesser. Jesus doesn’t offer us the option of divided loyalty—He offers us something better: singleness of heart, clarity of purpose, and freedom found only in Him.

If you’ve found these daily verses encouraging, enlightening, or fruitful, please consider helping us spread the truth and light of God’s Word by subscribing to the blog and YouTube channels and liking and following the Facebook page. Most of all, share Believers of Biblical Truth and our links with others who may need the sermons and daily teachings just as much as we do.

You are loved—so much in fact, that we want you to know and be Believers of Biblical Truth.

Shalom Shalom.

TODAY’S DAILY BIBLE VERSE

April 2, 2025

Ecclesiastes chapter 4 verses 9 through 10

Verse Context

9Two are better than one; because they have a good reward for their labour. 10For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up.

“Two are better than one; because they have a good reward for their labour.” With this line, Solomon begins a shift away from his prior reflections on isolation, envy, and oppression, offering instead a rare but powerful word of hope in the form of wisdom. The statement “two are better than one” is not merely an observation—it’s a conclusion based on his examination of the futility of man’s labor under the sun. The Hebrew construction of “better” here implies a comparative advantage rooted in benefit and strength. The phrase that follows, “they have a good reward for their labour,” draws attention to the word “reward,” which is the Hebrew word sakar (sah-KAHR). This term refers to wages, gain, or benefit and would often be used to describe a harvest or a payment received in return for effort. But Solomon is not only talking about wages; he’s talking about fruitfulness in every aspect of life—emotional, spiritual, relational. When two people work together, the outcome isn’t just increased efficiency but multiplied fulfillment. The shared burden produces a shared joy, and the partnership creates a kind of strength that no one can manufacture alone.

“For if they fall, the one will lift up his fellow.” This portion of the verse reveals the heart of Solomon’s wisdom. He is not presenting a hypothetical; he is preparing the reader for reality. The use of the word “fall” comes from the Hebrew root naphal (naw-FAHL), which refers to more than just tripping. It encompasses collapse, failure, ruin, even death. It was used to describe soldiers falling in battle, or individuals falling into sin or distress. Solomon uses it here to capture the full range of human vulnerability—emotional, physical, moral. Everyone falls, sooner or later, and when that happens, the presence of another person—a fellow, a companion—becomes not just helpful but life-saving. The phrase “lift up his fellow” describes the act of restoration. It’s not passive sympathy—it’s active redemption. It is the reaching down of a faithful friend to raise the broken, to restore the weary, to reestablish the fallen. This is friendship in its highest biblical form: restorative, sacrificial, unselfish.

“But woe to him that is alone when he falleth; for he hath not another to help him up.” Solomon now delivers a prophetic warning. The word “woe” here isn’t soft; it’s an ancient cry of lament and impending sorrow. He’s declaring that the man who isolates himself is exposed to greater danger than he can withstand alone. Falling is hard enough, but falling with no one there to help you turns a temporary crisis into permanent devastation. The phrase “hath not another to help him up” is more than loneliness—it is a picture of helplessness. There is no arm extended, no voice calling back, no presence to catch him before the descent. Solomon is sounding an alarm for all who would choose self-sufficiency, pride, or greed at the cost of fellowship.

Matthew Henry (1662–1714, Presbyterian) explains that this passage reveals how friendship and fellowship are God’s appointed means of mutual help. He notes that “those who live in love live in God, for God is love,” pointing to the spiritual nature of friendship beyond its practical benefit. Charles Bridges (1794–1869, Anglican Evangelical) draws attention to the pride that often drives people to isolate themselves, calling this passage a rebuke to the self-sufficient man. True wisdom, he says, lies in recognizing that God designed people to need one another. Derek Kidner (1913–2008, Anglican), known for his poetic insight, writes that Solomon here speaks “to the solitary striver.” The man who toils alone in verses 7 and 8 is now contrasted with this vision of redemptive partnership. Kidner observes that Solomon’s portrait of companionship is not sentimental but deeply practical and moral—this is not about comfort, but survival. Two people can endure what one alone cannot. Together, there is reward. Together, there is restoration. Together, there is life.

Broader Context

Ecclesiastes chapter 4 sits in the center of Solomon’s long meditation on the futility of earthly life when it is pursued without God. From the opening chapter, Solomon has been setting the tone of spiritual disillusionment, repeating the phrase “vanity of vanities” to describe the emptiness of everything done “under the sun.” That phrase—used over and over throughout the book—signals a key concept: Solomon is speaking from the perspective of man looking at the world apart from divine revelation. “Under the sun” is life as it is, without the lens of heaven. And in that world, nothing lasts, everything decays, and all men die regardless of their wisdom or wealth. Solomon’s exploration is not cynical, but brutally honest, and in that honesty, he forces the reader to confront their illusions.

By the time we arrive at chapter 4, Solomon has already explored the futility of labor, the dead ends of pleasure, and the frustration of trying to find satisfaction in knowledge. He now turns to social injustice and human relationships. The opening of the chapter mourns the powerlessness of the oppressed—those who suffer with no one to comfort them. It is a world where men work, strive, and toil, often motivated by rivalry and envy, not purpose. In verse 4 he writes, “Again, I considered all travail, and every right work, that for this a man is envied of his neighbour.” This isn’t just a statement about hard work—it’s a piercing indictment of the motive behind it. Much of what men call success, Solomon says, is nothing but the fruit of jealousy. He follows this by describing two men: one who folds his hands and consumes his own flesh in laziness, and another who never stops working though he has no companion, no child, no heir. That second man, introduced in verses 7 and 8, is a mirror image of modern ambition—lonely, restless, driven, and ultimately unsatisfied. Solomon asks, “For whom do I labour, and bereave my soul of good?” The implied answer is: for no one. This kind of work brings no joy and no reward because it is disconnected from relationship and meaning.

It’s against that dark background that verses 9 and 10 shine like light through the cracks. Solomon shifts from exposing the futility of isolated labor to showing the wisdom of companionship. His tone is still observational—he is not commanding but describing—but the truth he shares here is timeless. In a world full of selfishness and sorrow, companionship stands out as one of the few things that is truly “better.” The phrase “two are better than one” is not a moral judgment but a survival strategy. In a world full of toil, suffering, and collapse, people need each other. And Solomon is not idealizing friendship. He’s not offering a sentimental view of relationship. He’s offering realism. People fall. People fail. People wear out. And when they do, the only thing that can redeem them in that moment—short of divine intervention—is another person who is willing to step in.

This point is deeply connected to the structure of the book as a whole. Ecclesiastes is not random—it’s carefully arranged to lead the reader from despair to clarity. The verses we are studying are part of Solomon’s way of peeling back every false hope and showing what remains. In the end, the book will culminate in chapter 12 with a call to fear God and keep His commandments. But along the way, Solomon acknowledges that God has left us some gifts—some moments of light in the midst of darkness—and friendship is one of them. It is not the ultimate answer to man’s problems, but it is a grace that helps carry us through the journey. The fact that Solomon highlights this in the middle of his most sobering reflections tells us how significant it truly is. In the architecture of Ecclesiastes, chapter 4 stands as a pillar reminding us that even in a world cursed by sin, there is dignity and strength in godly companionship.

Application

These verses highlight one of the clearest ways we see God’s greatness: in His design for relationship. God, who has never existed alone—Father, Son, and Spirit in perfect communion—created mankind in His image, not just as individuals, but as a people designed for fellowship. When Solomon says “two are better than one,” he is not creating a new principle—he is echoing the divine pattern already revealed in Genesis, where God said, “It is not good that the man should be alone.” That truth was not limited to marriage. It spoke to human nature itself. We were made to walk together. And this is a reflection of God’s own character. He is a God of covenant, a God who binds Himself to His people, and a God who never leaves His own. When He sent His Son, Jesus did not live a life of solitary reflection—He gathered disciples, walked with them, taught them, rebuked them, and ultimately laid down His life for them. That’s what makes John chapter 15 verse 13 so powerful: “Greater love hath no man than this, that a man lay down his life for his friends.” The very heart of God is revealed in sacrificial friendship. Ecclesiastes chapter 4 verses 9 through 10 call us to stand in awe of this truth. The God who could have made us independent instead made us interdependent, and He blesses us through others as a tangible expression of His love.

For the believer, this passage is a call to reject the world’s lie of self-sufficiency. We live in a culture that prizes independence, celebrates self-made success, and tells us that needing others is weakness. But Scripture teaches the opposite. Needing others is not failure—it’s design. Believers are called to walk in the light of that truth. That means not only receiving help, but giving it. It means becoming the kind of friend who lifts others up when they fall, who bears burdens, who speaks truth in love, and who stays close in the valley. Paul writes in Galatians chapter 6 verse 2, “Bear ye one another’s burdens, and so fulfil the law of Christ.” That law is the law of love. It is not fulfilled by passivity but by presence. Being a faithful friend is not optional for the Christian—it is obedience. And so the call to action is clear: examine your friendships. Are you the kind of person who shows up when others fall? Are you so isolated in your own world that you’ve shut out the very people God has sent to strengthen you? Are you more focused on appearances than on walking with someone through their weakness? This passage confronts those temptations and calls us back to the humility and loyalty that reflect Christ Himself. You cannot live out the Christian life in isolation. If Jesus surrounded Himself with others, so must you.

To the unbeliever, this verse exposes something deeper: your greatest fall is spiritual, and no human companion can ultimately lift you up from it. You may have friends, you may have support, but none of them can save your soul. The greatest fall you’ve experienced is separation from the God who made you, and the only one who can lift you from that fall is the One who laid down His life to do it. These verses point us to the need for a helper—but the ultimate helper is Christ. He is the friend of sinners. He is the one who left heaven’s glory to walk in the dust of this earth, to touch the leper, to eat with tax collectors, to weep with the grieving, and to die for the ungodly. Proverbs chapter 18 verse 24 says, “There is a friend that sticketh closer than a brother.” That friend is Jesus. If you are reading this and you do not know Him, your greatest need is not companionship from another person—it is reconciliation with your Creator. And He offers it freely. He doesn’t just help you up—He raises you to new life. Call out to Him, confess your sin, believe in Him, and be restored.

Final Encouragement

Ecclesiastes chapter 4 verses 9 through 10 remind us that true friendship is not a luxury—it is a spiritual necessity designed by God Himself. In a world full of isolation, ambition, and pride, these verses call us back to humility, to mutual care, and to the kind of relationships that reflect the heart of Christ. God’s greatness is seen in the way He provides help through others, and His love is expressed through people who walk with us in weakness. For the believer, these words are a reminder to walk together in the faith, to lift the fallen, and to reflect the mercy and faithfulness of our Savior in every relationship. For the unbeliever, they are a warning—because the greatest fall is spiritual, and only Jesus Christ can lift a soul from death to life. These verses don’t just offer comfort—they confront our hearts and call us to live differently. They challenge us to be the kind of people who don’t just talk about love but embody it, one burden at a time.

If you’ve found these daily verses encouraging, enlightening, or fruitful, please consider helping us spread the truth and light of God’s Word by subscribing to the blog and YouTube channels and liking and following the Facebook page. Most of all, share Believers of Biblical Truth and our links with others who may need the sermons and daily teachings just as much as we do.

You are loved—so much in fact, that we want you to know and be Believers of Biblical Truth.

Shalom Shalom.