Answer: Let’s go back to the Scripture…
John 12:3–5 “Mary therefore took a pound of expensive ointment made from pure nard, and anointed the feet of Jesus and wiped his feet with her hair. The house was filled with the fragrance of the perfume. But Judas Iscariot, one of his disciples (he who was about to betray him), said, ‘Why was this ointment not sold for three hundred denarii and given to the poor?’”
John 12:3–5
“Mary therefore took a pound of expensive ointment made from pure nard, and anointed the feet of Jesus and wiped his feet with her hair. The house was filled with the fragrance of the perfume.
But Judas Iscariot, one of his disciples (he who was about to betray him), said,
‘Why was this ointment not sold for three hundred denarii and given to the poor?’”
“Nard” comes from a small plant known scientifically as Nardostachys. This plant produces small pink flowers (see picture above) and tiny black fruits. From these, an essential oil nard oil is extracted. It was used in making natural medicines and very costly perfumes, more expensive than most others.
Perfume made from nard was considered extremely precious in biblical times, and it still remains expensive today because of the difficulty in sourcing the plant.
Nardostachys grows in the Himalayan mountain ranges, particularly in Nepal, parts of India, and China. It grows at elevations between 3,000 to 5,000 meters above sea level (5,000 meters is close to the height of Mount Kilimanjaro). Because it grows only in such high and limited areas, it is very rare, which explains why nard ointment was so valuable.
From this, we understand that the ointment Mary used to anoint the Lord had been imported from far away (outside Israel) and was extremely costly. The value three hundred denarii was roughly equivalent to about six million Tanzanian shillings today.
Other passages that mention nard include Song of Solomon 1:12 and Song of Solomon 4:13–14.
To learn more about what we can gain from the woman breaking her alabaster jar and pouring it on the Lord’s head, see here: “She broke the jar and poured it on His head.”
May the Lord bless you.
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Answer: Let us go back to the text.
Song of Songs 2:9 “My beloved is like a gazelle or a young stag. Look! There he stands behind our wall, gazing through the windows, peering through the lattice.”
Song of Songs 2:9
“My beloved is like a gazelle or a young stag. Look! There he stands behind our wall, gazing through the windows, peering through the lattice.”
The word lattice refers to a large window in an upper story. These were different from the small, ordinary windows in ground level houses.
An example of such a window is the one from which King Ahaziah fell and was injured:
2 Kings 1:2 “Now Ahaziah had fallen through the lattice of his upper room in Samaria and injured himself. So he sent messengers, saying to them, ‘Go and consult Baal Zebub, the god of Ekron, to see if I will recover from this injury.’”
2 Kings 1:2
“Now Ahaziah had fallen through the lattice of his upper room in Samaria and injured himself. So he sent messengers, saying to them, ‘Go and consult Baal Zebub, the god of Ekron, to see if I will recover from this injury.’”
Another example is the window through which Queen Jezebel looked out before being thrown down by the eunuchs:
2 Kings 9:30–33 “Then Jehu went to Jezreel. When Jezebel heard about it, she put on eye makeup, arranged her hair and looked out of a window. As Jehu entered the gate, she asked, ‘Have you come in peace, you Zimri, you murderer of your master?’ He looked up at the window and called out, ‘Who is on my side? Who?’ Two or three eunuchs looked down at him. ‘Throw her down!’ Jehu said. So they threw her down, and some of her blood spattered the wall and the horses as they trampled her underfoot.”
2 Kings 9:30–33
“Then Jehu went to Jezreel. When Jezebel heard about it, she put on eye makeup, arranged her hair and looked out of a window.
As Jehu entered the gate, she asked, ‘Have you come in peace, you Zimri, you murderer of your master?’
He looked up at the window and called out, ‘Who is on my side? Who?’ Two or three eunuchs looked down at him.
‘Throw her down!’ Jehu said. So they threw her down, and some of her blood spattered the wall and the horses as they trampled her underfoot.”
You may also compare this with the word “shubaka” as used in Proverbs 7:6.
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(Amos 5:23)
“Take away from Me the noise of your songs; for I will not hear the melody of your harps.” — Amos 5:23
The answer is No! Our God delights in songs of praise. The Bible says:
“But You are holy, enthroned in the praises of Israel.” — Psalm 22:3
So, if God delights in praise, why does He say, “Take away from Me the noise of your songs”? It is because not all songs are pleasing to Him. There are songs that, though they sound beautiful to human ears, are mere noise before God.
Let us see the types of songs that become noise to the Lord.
These are songs sung loudly and passionately, yet the life of the singer does not reflect what they sing. Their speech, dressing, behavior, and secret life contradict the words of the song.
When such a person stands before God to sing songs of worship—whether the song is their own or someone else’s—it becomes noise before the Lord. Such singing is sin, because God looks beyond the voice—He looks at the heart and the life behind the song.
There are songs that sound so similar to those of the world that, when someone hears them, they immediately associate them with a worldly tune they once heard elsewhere.
Songs of that kind are noise and even an abomination before God. Examples include songs that use beats from reggae, rap, pop, taarab, or other secular styles.
The Scripture calls such music “songs of foolishness.”
“That chant to the sound of the viol, and invent to themselves instruments of music, like David.” — Amos 6:5
As believers, we should never use worldly rhythms to sing to our holy God.
Worldly artists are those who sing about and glorify the things of this present world—and the world lies under the influence of Satan.
When someone joins such artists, who are used to praising the world or the devil, and gives them lyrics to sing for God, the result is noise and defilement before the Lord.
It does not matter how beautiful the song sounds, how inspiring the lyrics are, or how often God’s name is mentioned — if the singers themselves are not walking in the Spirit, that song does not bear fruit before God.
Songs that glorify God are those that carry the testimony of the Word—from the singer’s own life, to the lyrics, and even the melody. When such songs are sung, they exalt God and bless those who hear them.
May the Lord help us to offer Him songs that are pure, holy, and pleasing before His throne. May our worship rise as a sweet aroma before Him — not as noise, but as true praise from a sanctified heart.
Amen.
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Galatians 5:19–21
“The acts of the flesh are obvious: sexual immorality, impurity, and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God.”
In the New Testament, the Greek word translated as “impurity” is akatharsia, which literally means “uncleanness” or “filthiness.” It refers to moral corruption, especially of a sexual nature. It goes beyond physical actions and includes impure thoughts, desires, and attitudes (see Matthew 5:28).
While all sin separates us from God (Romans 3:23), Scripture makes it clear that certain behaviors are especially defiling, described as “perversion” or “abomination” due to their deeply corrupt nature.
To better understand what kinds of behaviors qualify as this deep impurity, we can look at the Old Testament, where God provides clear examples:
“Do not have sexual relations with an animal and defile yourself with it. A woman must not present herself to an animal to have sexual relations with it; that is a perversion.”
“If a man has sexual relations with his daughter-in-law, both of them are to be put to death. What they have done is a perversion; their blood will be on their own heads.”
These verses deal with bestiality and incest, which God labels not just as sin but as “perversion” (Hebrew: tebel – meaning confusion or corruption of divine order). These acts violate both moral law and natural order, and thus are called “impurity” of the highest level.
Paul’s warning in Galatians is clear: “Those who live like this will not inherit the kingdom of God” (Galatians 5:21). This is not just about individual acts, but about a lifestyle of unrepentant sin.
Jesus came to cleanse us from all impurity (1 John 1:9), but continued willful sin—especially of this severe kind—shows a heart that is not submitted to God (Hebrews 10:26-27). Impurity affects both our relationship with God and our eternal destiny.
The good news of the Gospel is that no sin is beyond God’s forgiveness. Paul himself reminds the church in Corinth:
“Or do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor men who have sex with men nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.“
Impurity, as mentioned in Galatians 5:19, includes all forms of moral and sexual corruption, especially those that pervert God’s design for human relationships. These sins not only defile the body but also grieve the Holy Spirit (Ephesians 4:30). However, through repentance and faith in Jesus Christ, anyone can be cleansed, forgiven, and restored.
May the Lord help us to pursue purity of heart, mind, and body, and to walk by the Spirit rather than the flesh..
Answer: To understand the significance of Tyrannus and his lecture hall, let’s read the key passage in context, using the **New King James Version (NKJV):
“And he went into the synagogue and spoke boldly for three months, reasoning and persuading concerning the things of the kingdom of God. But when some were hardened and did not believe, but spoke evil of the Way before the multitude, he departed from them and withdrew the disciples, reasoning daily in the school of Tyrannus. And this continued for two years, so that all who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. Now God worked unusual miracles by the hands of Paul…” — Acts 19:8–11, NKJV
After arriving in Ephesus, Paul began his ministry by preaching in a local Jewish synagogue. His central message was about “the kingdom of God” (v. 8), which refers to the reign of God established through the life, death, and resurrection of Jesus Christ (cf. Luke 4:43; Matthew 6:33). Paul remained there for three months, teaching and reasoning from the Scriptures (cf. Acts 17:2), trying to show that Jesus was the promised Messiah.
However, despite his efforts, many of the Jews hardened their hearts and began publicly maligning “the Way” — an early name for the Christian faith (cf. Acts 9:2; 22:4). As a result, Paul withdrew the disciples (i.e., the believers) and relocated his teaching ministry to the school (or lecture hall) of Tyrannus.
The Bible does not offer extensive detail about Tyrannus. His name is of Greek origin, and it is possible he was a Gentile teacher or philosopher, possibly a former rhetorician or professor. Many scholars believe that Paul used the lecture hall during the off-hours, perhaps in the heat of the day, when Greek philosophers typically paused their public teachings.
According to some early manuscripts (such as the Western Text), Paul taught from 11 a.m. to 4 p.m., hours typically reserved for rest in Greco-Roman culture. This implies Paul was both strategic and tireless, possibly supporting himself through tentmaking in the mornings (cf. Acts 20:34; 1 Thessalonians 2:9), then teaching the gospel in the afternoon.
Tyrannus himself may have been a believer who allowed Paul to use his hall, much like Simon the tanner who hosted Peter in Acts 9:43. Whether he was a convert or simply sympathetic to Paul’s mission, his facility became a central hub for gospel expansion.
Paul’s transition from the synagogue to the hall of Tyrannus marks an important theological and missional shift. The Jewish synagogue, meant to be a place of learning and revelation, became a place of resistance. Their rejection of truth echoes Jesus’ own experience among His people (cf. John 1:11; Matthew 23:37).
By contrast, the lecture hall of a Gentile becomes the site of revival and massive gospel outreach. Over the next two years, Paul’s consistent teaching led to all who lived in Asia Minor (modern-day western Turkey) hearing the word of the Lord — both Jews and Greeks. The gospel was no longer limited to ethnic or religious boundaries. This is a powerful example of the universal scope of Christ’s mission (cf. Romans 1:16; Galatians 3:28).
This passage highlights a few key theological principles:
Even in modern churches or religious systems, tradition and pride can sometimes hinder the move of the Holy Spirit. People may resist the truth even when it is clearly presented. Leaders might uphold human customs over Scripture. Just like in Paul’s time, the gospel often bears more fruit outside the traditional walls—in homes, workplaces, universities, or online spaces.
Therefore, we are called to:
May God help us walk humbly in His truth and be vessels for the spread of His Word. Maran atha—Come, Lord Jesus!
Question:
Matthew 21:19 says the fig tree withered immediately after Jesus cursed it:
“Immediately the fig tree withered away.”
But Mark 11:20 says the fig tree had withered the next day, not the same day it was cursed:
“Now in the morning, as they passed by, they saw the fig tree dried up from the roots.”
Which account is correct?
The Bible is internally consistent. Apparent contradictions often come from misunderstandings or reading the text without context (2 Timothy 3:16). Both Matthew and Mark present truthful accounts, just from different angles.
Jesus, hungry in the morning, sees a fig tree with leaves but no fruit. He curses it, saying no fruit will ever grow on it again. Then the tree immediately withers. The disciples marvel at how fast it happened.
This miracle illustrates Jesus’ authority over nature and symbolizes judgment against unfruitfulness (cf. John 15:2). The immediate withering signifies God’s swift judgment on those who appear outwardly righteous (like the leafy but fruitless fig tree) but are spiritually barren.
Mark records that Jesus approached the tree but it was not the season for figs. After Jesus curses it, the disciples see it the next morning completely dried up.
Mark emphasizes the visible result of the curse appearing the following day, showing a natural progression—yet still miraculous because trees don’t usually wither overnight.
The Greek word translated as “immediately” (εὐθέως, euthéōs) can mean “soon after” or “without delay,” but not necessarily “within seconds.”
Consider Mark 1:28
“Immediately His fame spread throughout all the surrounding region of Galilee.” It’s clear this took time, yet it’s described as “immediately” to express rapid spread, not instantaneous.
Similarly, the fig tree began to wither at Jesus’ spoken word (immediate spiritual effect), but the visible withering took until the next morning (natural timeline accelerated supernaturally).
Both Matthew and Mark give accurate accounts from different perspectives. The fig tree’s withering began immediately at Jesus’ word (spiritually and supernaturally), with the visible effects appearing the next day. There is no contradiction.
Do you accept Jesus’ authority in your life? The fig tree warns us about bearing spiritual fruit (Galatians 5:22-23). Jesus is coming soon (Revelation 22:20). Now is the time to believe and bear fruit that lasts.
Shalom.
Some people claim the Bible contradicts itself in the story of Jairus’ daughter. In Mark 5:23 and Luke 8:42, it says the daughter was at the point of death, but in Matthew 9:18, it says she was already dead. Which account is correct?
Answer: The Bible does not contradict itself. The difference is due to where each Gospel writer begins the narrative. Understanding the context and the inspired nature of Scripture helps clarify this.
Mark 5:23
“My little daughter is dying. Please come and put your hands on her so that she may be healed and live.” Jairus approaches Jesus while his daughter is still alive but critically ill.
Mark 5:35-36
“Your daughter is dead,” they said. “Why bother the teacher anymore?” Overhearing what they said, Jesus told him, “Don’t be afraid; just believe.” Here, the daughter’s death is reported after Jairus seeks Jesus’ help.
Matthew 9:18
“Your daughter has just died. But come and put your hand on her, and she will live.”
Matthew begins his account after the news of her death.
The Gospels are inspired by the Holy Spirit (2 Timothy 3:16) and therefore do not contradict each other. Each writer emphasizes different aspects of the story for their audience.
“I am the resurrection and the life. The one who believes in me will live, even though they die.”
Thus, both accounts describe the same event but focus on different moments within the story.
This passage powerfully reveals Jesus’ divine authority over life and death and calls us to faith in Him, even when situations seem hopeless.
If you have not yet accepted Jesus as your Savior, know that He invites you to receive Him today (Revelation 3:20). Baptism in His name (Acts 2:38) is the next step to receive forgiveness and the Holy Spirit.
Question: Can you help me understand the meaning of Proverbs 30:32-33 (NIV), which says:
Proverbs 30:32: “If you play the fool and exalt yourself, or if you plan evil, clap your hand over your mouth.”
Proverbs 30:33: “For as churning milk produces butter, and as twisting the nose produces blood, so stirring up anger produces strife.”
Answer: This passage, from the Book of Proverbs, teaches us that every action, whether good or bad, results in a specific outcome. The author uses simple examples to make this clear.
In Proverbs 30:33, we see an analogy with milk and butter. Milk naturally contains butter, but to extract the butter, the milk needs to be churned. This action of churning separates the butter from the milk. The same principle applies to our actions: what’s inside will eventually show, but it often requires a trigger or action to bring it out.
Similarly, blood is inside your nose, but it doesn’t come out unless the nose is disturbed. For example, if you’re punched in the nose, blood will come out. The point is that blood is there, but it needs an external force to make it flow.
The passage applies this idea to anger and conflict. Anger is something that can be inside of us, like butter in milk or blood in the nose. But for anger to turn into conflict, it needs to be stirred up, provoked, or triggered.
The wisdom in Proverbs 30:32 warns that when you feel anger rising, especially when you’re about to say something hurtful, you should immediately “put your hand over your mouth”—meaning, stop talking. If you continue to speak when you’re angry, the result will likely be an argument, fighting, or harm.
In fact, many negative outcomes—such as violence, revenge, or hatred—are often the result of anger that was stirred up and not controlled.
But here’s the good news: the ability to control our emotions, especially anger, comes through being in Christ. The Bible teaches that with God’s help, we can have the strength to control our reactions and choose peace instead of conflict.
If you haven’t trusted in Christ yet, and you’re ready to receive Him today, feel free to reach out to us using the contact information below.
May God bless you.
In Matthew 5:21–22, Jesus redefines how we should understand murder—not just as a physical act, but as something that can begin in the heart and be expressed through our words.
Matthew 5:21–22
“You have heard that it was said to the people long ago, ‘You shall not murder, and anyone who murders will be subject to judgment.’ But I tell you that anyone who is angry with a brother or sister will be subject to judgment. Again, anyone who says to a brother or sister, ‘Raca,’ is answerable to the court. And anyone who says, ‘You fool!’ will be in danger of the fire of hell.”
In the Old Testament, murder was condemned as a direct violation of God’s moral law (Exodus 20:13). The Pharisees focused mainly on the outward act of murder. But Jesus, as the fulfillment of the law (Matthew 5:17), goes deeper—He targets the inner attitude of the heart.
In 1 John 3:15, we read:
“Everyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him.”
Jesus’ teaching agrees with this: hatred, anger, and contempt are the roots of murder, and they are just as sinful in God’s eyes.
Jesus identifies three escalating behaviors that stem from the heart:
Being angry with a brother or sister (fellow believer or neighbor) is not a minor emotion—it can lead to bitterness, revenge, or hatred. In God’s court, this anger already makes us liable to judgment.
Ephesians 4:31
“Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice.”
James 3:9–10
“With the tongue we praise our Lord and Father, and with it we curse human beings, who have been made in God’s likeness… My brothers and sisters, this should not be.”
Calling someone a fool (Greek: moros, where we get the word “moron”) implies moral worthlessness or spiritual condemnation. This is not casual name-calling—it’s judging someone as beyond redemption, which is dangerous territory.
Matthew 12:36–37
“But I tell you that everyone will have to give account on the day of judgment for every empty word they have spoken. For by your words you will be acquitted, and by your words you will be condemned.”
Jesus says such speech is deserving of “the fire of hell” (Greek: Gehenna), a metaphor for eternal punishment.
What Jesus is teaching is that sin begins in the heart, not just in outward actions. This echoes the prophetic tradition of the Old Testament:
Jeremiah 17:9
“The heart is deceitful above all things, and desperately sick; who can understand it?”
Words and attitudes reflect what’s already in our hearts. So God doesn’t only judge our actions—He judges our motives and intentions.
Proverbs 4:23
“Above all else, guard your heart, for everything you do flows from it.”
To overcome sinful anger, insults, and cursing, we need the transforming power of the Holy Spirit. It’s only through His work in us that we can exhibit self-control, love, patience, and kindness.
Galatians 5:22–23
“But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control…”
Trying to control our words and emotions without God will fail. We need a renewed heart and Spirit-filled life.
Even in the Old Testament, cursing your parents was a capital offense:
Exodus 21:17
“Whoever curses his father or his mother shall be put to death.”
This shows the weight God places on respectful speech—especially toward others in positions of honor. Our culture may normalize insults, but Scripture does not.
Jesus reminds us that God sees beyond appearances. He cares about what’s going on in your heart. So before hatred or harsh words ever turn into violence, God wants to deal with it at the root. That’s why we’re called to repent, forgive, and walk in love.
Ephesians 4:26–27
“In your anger do not sin… Do not let the sun go down while you are still angry, and do not give the devil a foothold.”
Let us ask the Lord daily: “Create in me a pure heart, O God, and renew a steadfast spirit within me.” (Psalm 51:10)
Shalom
Let’s begin by reading the passage in context:
Matthew 11:12–13
“From the days of John the Baptist until now the kingdom of heaven has suffered violence, and the violent take it by force. For all the Prophets and the Law prophesied until John.”
At face value, verse 13 might seem like it means the Law and the Prophets (the Old Testament) predicted the coming of John the Baptist specifically. But that’s not quite what Jesus is saying.
Instead, He is pointing out a transition in redemptive history. The phrase “the Law and the Prophets” is a common Jewish way of referring to the Hebrew Scriptures (see Matthew 5:17, Luke 24:44). These Scriptures governed God’s covenant relationship with Israel, offering His commandments through Moses and speaking His will through prophets.
Jesus is identifying John the Baptist as the last in the line of the Old Testament prophets—the final messenger under the old covenant who prepares the way for the Messiah (cf. Isaiah 40:3, Malachi 3:1; 4:5).
Luke 16:16
“The Law and the Prophets were until John; since then the good news of the kingdom of God is preached, and everyone forces his way into it.”
This verse from Luke echoes the same point but with added clarity. John’s appearance marks the end of one era and the beginning of another—the inauguration of the kingdom of God through the preaching of the gospel.
Under the Old Covenant:
But under the New Covenant, established through Christ:
Hebrews 1:1–2
“Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son…”
So when Jesus says the Law and the Prophets “prophesied until John,” He is marking the end of that former way of God communicating with His people. From John onward, the good news of the kingdom is preached—not just to Israel but to all who would believe.
Matthew 11:12, “the kingdom of heaven suffers violence, and the violent take it by force,” is complex, but here’s a balanced interpretation:
In other words, Jesus is highlighting the urgency and spiritual effort it takes to respond to the gospel. This doesn’t mean salvation is earned by works—but that entering God’s kingdom requires serious commitment, turning from sin, and trusting Christ fully.
We no longer need a prophet or priest to bring us near to God. Through Jesus Christ, the way has been opened:
Hebrews 10:19–22
“Since we have confidence to enter the holy places by the blood of Jesus… let us draw near with a true heart in full assurance of faith…”
The time of waiting for God’s Word through a prophet is over. Today, every believer can walk in fellowship with God, guided by Scripture and the Holy Spirit.
Let us then press in with all our hearts. The kingdom of God is open—but we must pursue it with faith, repentance, and spiritual hunger.
James 4:8
“Draw near to God, and he will draw near to you.”
May the Lord help us to seek His kingdom earnestly and live as faithful citizens in it.