Tag: God

TODAY’S DAILY BIBLE VERSE

April 9, 2025

Isaiah chapter 5 verse 20:
Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!

VERSE CONTEXT

Isaiah chapter 5 verse 20 says: “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!” The word “woe” is a prophetic cry of sorrow, warning, or denunciation. It signals divine judgment. This isn’t just an emotional reaction—it’s a formal declaration from God through the prophet Isaiah (Eye-zay-uh) that serious consequences are coming. In Hebrew, this woe is used like a funeral lament—it carries the tone of a death sentence being pronounced over a morally bankrupt people.

Isaiah, ministering in Judah during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, is speaking to a nation that had hardened itself against the truth. Chapter 5 opens with what is often called “The Song of the Vineyard,” a parable where God is portrayed as a vineyard owner who did everything necessary to produce good fruit, but instead His vineyard (representing Israel) brought forth “wild grapes.” These wild grapes symbolize the unrighteousness and injustice springing from the hearts of the people, despite God’s provision, protection, and patience.

When we reach verse 20, Isaiah is several woes into a legal indictment, each one highlighting a particular category of sin. This verse targets those who “call evil good, and good evil.” The word “evil” here refers to moral wickedness—actions, attitudes, and systems that stand in direct opposition to the holiness of God. It means that which is corrupt, destructive, and contrary to God’s moral law. To “call evil good” is not merely to tolerate sin but to celebrate it, defend it, and redefine it as righteous. The word “good” here means upright, morally excellent, and aligned with God’s standards. So this phrase exposes the deliberate moral inversion taking place—what should be condemned is being praised, and what should be honored is being scorned.

The next pair of contrasts says, “that put darkness for light, and light for darkness.” “Darkness” in Scripture is frequently a metaphor for sin, deception, and separation from God. It represents spiritual blindness, confusion, and ignorance of truth. To “put darkness for light” is to make lies appear as truth, or to treat rebellion as enlightenment. Conversely, “light” is a symbol for God’s truth, righteousness, and His very presence. Light exposes sin and guides the way to holiness. When people exchange these—choosing lies over truth, sin over righteousness—they are spiritually disoriented and morally upside-down. This is not confusion born of ignorance, but rebellion born of pride.

The final contrast in the verse reads: “that put bitter for sweet, and sweet for bitter.” “Bitter” in this setting stands for the painful, destructive consequences of sin. It describes that which should bring sorrow or revulsion to the soul. Meanwhile, “sweet” speaks of that which is pleasant, desirable, and right in the eyes of God. This is the tragic point: the people of Judah had reached the stage where their tastes were so corrupted that what should have turned their stomach now delighted them—and what should have satisfied them now repulsed them. The conscience, having been dulled and reshaped by sin, was no longer a reliable guide.

This verse doesn’t describe accidental stumbling or simple confusion—it describes a willful, stubborn refusal to submit to God’s standard. Commentator Matthew Henry (1662–1714, Presbyterian) saw this woe as evidence of a people not only sinning, but actively rewriting the moral code. They glorify sin and mock righteousness. John Calvin (1509–1564, Reformed) likewise warned that this is the highest degree of corruption, when man attempts to overrule God’s own definitions of right and wrong, declaring themselves the final authority.

This verse remains powerfully relevant today. It speaks directly to cultures that celebrate immorality, redefine family, defend perversion, silence truth, and elevate feelings over facts. It warns that when a society no longer blushes at sin, but applauds it, it is standing at the edge of divine judgment.

BROADER CONTEXT

Isaiah chapter 5 is structured as both a parable and a courtroom indictment. The first seven verses present what scholars often call “The Song of the Vineyard,” where God is likened to a vineyard owner who carefully cultivated His vineyard—Israel—but was rewarded not with the sweet fruit of righteousness, but with wild grapes, a metaphor for injustice, idolatry, and moral decay. The vineyard parable sets the stage for the remaining verses of the chapter, where God, through Isaiah (Eye-zay-uh), issues six distinct “woes,” each announcing divine judgment for a particular category of sin. Isaiah chapter 5 verse 20 is the fourth of these woes.

This particular woe is surrounded by others that speak to greed, drunkenness, pride, corruption, and injustice, all of which had infected the nation of Judah at every level. The people had not merely stumbled into sin—they had institutionalized it. Leaders were corrupt, priests were compromising, and the common people had lost discernment. What makes verse 20 particularly dangerous is that it shows sin being reframed as virtue. While the earlier woes address behavior, this one attacks ideology—it targets the redefinition of morality itself. It is not just sinning—it is calling sin “good.” It is not just ignoring righteousness—it is mocking it as “evil.” This tells us Judah had reached a critical point where moral confusion had become national policy. The culture had normalized rebellion.

The book of Isaiah as a whole was written during a time of political instability and spiritual rebellion. The northern kingdom of Israel was on the verge of being conquered by Assyria, and the southern kingdom of Judah, to whom Isaiah preached, was following closely in its wicked footsteps. God raised up Isaiah to confront both the leadership and the people with uncomfortable truth: judgment was coming, not merely because of foreign powers, but because of their own sin. And yet, Isaiah’s message always carried a future hope—the promise of restoration through a remnant and the coming of a Messiah.

Isaiah chapter 5 sits at a turning point in the prophet’s writings. Chapters 1 through 5 form an introduction to the themes of the entire book: judgment, justice, repentance, and restoration. Chapter 6 will mark Isaiah’s dramatic vision of God’s holiness and his own calling as a prophet. So when we read chapter 5, especially verse 20, we are hearing the final warning before Isaiah’s personal commission. This gives verse 20 a climactic urgency—it marks the point where God says, in effect, “This is the condition of the nation, and this is why judgment is just.” The nation had not only disobeyed—they had overturned God’s moral order.

Theologically, Isaiah chapter 5 verse 20 connects to the larger biblical theme that truth is not subjective. From Genesis to Revelation, God makes clear that He alone defines good and evil. In Proverbs chapter 17 verse 15 it says: “He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the LORD.” This is exactly what Isaiah is addressing—when society flips righteousness and wickedness on their heads, it becomes an abomination. In Romans chapter 1 verse 25, Paul echoes this same theme: “Who changed the truth of God into a lie and worshipped and served the creature more than the Creator…”—again pointing to the willful exchange of divine truth for manmade falsehoods.

Isaiah’s warning applies not only to ancient Judah, but to every generation tempted to redefine morality apart from God. It shows the progression of sin: first we tolerate it, then we celebrate it, then we punish those who oppose it. By the time verse 20 is fulfilled in a culture, that society is no longer drifting from God—it is shaking its fist at Him.

APPLICATION

When Isaiah cried “Woe unto them that call evil good, and good evil,” he wasn’t just pointing out corruption—he was revealing something profound about the character of God. This verse confronts us with the unchanging nature of divine truth. God is not like man. He does not shift with culture, emotion, or opinion. His standards of good and evil are rooted in His own holy nature. That means He alone defines morality, not society, not governments, and not religious leaders who compromise under pressure. This should stir awe in us. It tells us that truth isn’t floating in opinion—it’s anchored in the eternal person of God Himself. He is both righteous and just, and He hates moral confusion not only because it distorts society, but because it misrepresents Him.

This verse also reveals the depth of God’s holiness. By highlighting the inversion—calling darkness light and bitter sweet—it shows how God sees sin: not just as rebellion, but as a direct contradiction to everything He is. Just as light cannot coexist with darkness, God’s truth cannot tolerate deception. And when people attempt to blur that line, it is not just morally wrong—it is spiritually dangerous. This kind of twisting of truth invites divine judgment, not because God is cruel, but because He is holy and just. So appreciating God’s greatness means recognizing that His justice is an extension of His love. He loves His creation too much to let lies go unchallenged.

For the believer, this verse functions as both a warning and a calling. We are not just to avoid calling evil good—we are to actively stand for what God calls good, even when the world calls it evil. In today’s culture, there is tremendous pressure to redefine sin as acceptance, to replace righteousness with tolerance, and to paint holiness as hatred. Isaiah’s warning speaks directly to that climate. Believers are called to be salt and light—not neutral, not quiet, and not afraid. Light, by its very nature, exposes darkness. If our witness is not exposing anything, it may be because it’s not shining.

The call to action for believers is simple but bold: stand unflinchingly on God’s definitions. Don’t shrink from calling sin what it is. Don’t bend to a world that is trying to rewrite moral reality. Paul said in Ephesians chapter 5 verse 11: “And have no fellowship with the unfruitful works of darkness, but rather reprove them.” That word “reprove” doesn’t just mean to avoid or ignore—it means to confront, expose, and correct. The believer’s job isn’t to make truth more palatable, but to proclaim it lovingly and clearly. And we must do so knowing that calling good “good” in a world that celebrates evil will cost us. But it’s a cost that honors Christ.

For the unbeliever, this verse serves as both a mirror and a warning. It shows what sin does to the heart and mind. It desensitizes. It distorts. It makes evil look appealing and righteousness look oppressive. If someone finds themselves defending what God calls wicked, or mocking what God calls holy, they are not just misguided—they are in grave danger. Isaiah’s woe is not poetic—it is prophetic. It is God’s way of saying, “This path ends in destruction.”

But even here, there is hope. The fact that God sent Isaiah to speak this warning shows that God still offers repentance before judgment. If you are someone who has believed the world’s lies, if you’ve exchanged light for darkness and called it enlightenment, or bitterness for sweetness and called it freedom, God is not finished with you. Jesus said in John chapter 8 verse 12: “I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.” That invitation is still open. You can leave the darkness of confusion and step into the clarity of God’s truth—but it begins with repentance.

Final Encouragement

Isaiah chapter 5 verse 20 is not just an ancient cry of judgment—it is a living warning for our day, and a clear dividing line between the truth of God and the lies of this world. “Woe unto them that call evil good, and good evil” is a verse that rings louder the more society drifts from God’s Word. But for the believer, it is also a verse of clarity and courage. We are not confused. We know what is good because God has told us. We know what is evil because God has defined it. And we know our task—to be people of truth, even when the truth costs us something.

God has not left His people in the dark. He has given us light. Not just abstract moral categories, but the light of Christ Himself. He is our compass in a crooked world. He is our standard when the world has none. And He is our strength when we are called to stand alone. This verse reminds us that the truth is not up for debate, and that standing with God is the only way to avoid standing in judgment.

Prayer

Heavenly Father,

You are holy, righteous, and true. Thank You for being a God who never changes, who always calls good “good” and evil “evil.” We live in a world that blurs every line You have drawn, but we ask You to give us eyes to see clearly, hearts that love truth, and the courage to stand for what is right. Help us not to fear the world’s approval or fall for the enemy’s confusion. Let us speak with grace but also with boldness, knowing that Your Word is life and light.

For those who have wandered into confusion, who no longer know the difference between light and darkness—draw them back. Break through the lies they’ve believed and shine the light of Christ into their hearts. Let repentance rise. Let truth be loved again. Let Your people be unashamed of what is right. 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 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.