YOU ARE THE FRAGRANCE OF CHRIST
A Theological Reflection for Believers
Understanding Your Identity in Christ
Many Christians rejoice in the truth of their salvation but are unaware of the spiritual implications it carries. One profound aspect of the believer’s identity is captured in the phrase “the fragrance of Christ.” This imagery, drawn from the Apostle Paul’s teachings, speaks of influence, presence, and spiritual witness how we “smell” to the world around us, both to those who are being saved and to those who are perishing.
1. The Nature of Fragrance: Attractive Yet Divisive
Fragrance is designed to attract. In ancient times, it was associated with sacrifice, honor, and worship. In our time, perfume is applied to enhance one’s presence. However, as anyone who has worn perfume knows, what is pleasant to some may be unpleasant to others.
Spiritually, this concept still holds. As believers, we carry the “aroma of Christ”, which is pleasing to God but may not be welcomed by all people.
2 Corinthians 2:14–16 (NIV):
“But thanks be to God, who always leads us as captives in Christ’s triumphal procession and uses us to spread the aroma of the knowledge of him everywhere. For we are to God the pleasing aroma of Christ among those who are being saved and those who are perishing. To the one, we are an aroma that brings death; to the other, an aroma that brings life. And who is equal to such a task?”
- Paul uses the imagery of Roman triumphal processions, where incense was burned as a sign of victory. To Roman citizens, the aroma meant celebration and life; to captives, it was the scent of impending death.
- Similarly, to those receiving the Gospel, believers represent the scent of salvation and hope. To those rejecting it, our lives serve as a reminder of judgment and spiritual death.
2. You Are Pleasing to God Even If You Offend the World
As Christians, we are called to live holy and set apart lives. This lifestyle is a sweet offering to God, modeled after Christ, whose entire life was a “fragrant offering” to the Father.
Ephesians 5:2 (NIV):
“…and walk in the way of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.”
When you live according to God’s Word, your life exudes a spiritual fragrance. This includes your character, prayers, worship, fasting, and preaching. These are pleasing in God’s sight and build up the body of Christ.
But the same lifestyle may be repulsive to those who live in rebellion against God. They may not understand why they oppose you, but light always exposes darkness.
John 3:19–20 (NIV):
“This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil. Everyone who does evil hates the light and will not come into the light for fear that their deeds will be exposed.”
3. You Will Face Rejection Even Hatred
Jesus never promised popularity for those who follow Him. Instead, He made it clear that rejection by the world is evidence of alignment with Him.
John 15:18–20 (NIV):
“If the world hates you, keep in mind that it hated me first. If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you.”
- Your fragrance is spiritual, not just moral. The more Christ is formed in you, the stronger that fragrance becomes.
- Those under conviction will sometimes respond with hostility not toward you personally, but toward what your life represents.
Romans 12:1 (NIV):
“Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God this is your true and proper worship.”
Living sacrificially means you may lose popularity, friends, or opportunities but in doing so, you offer your life as a holy and pleasing fragrance to God.
4. Not Everyone Will Understand Your Faithfulness
Being faithful to Christ doesn’t always produce earthly favor. Sometimes it invites spiritual resistance. This is why Paul asked, “Who is equal to such a task?” (2 Cor. 2:16). Being the fragrance of Christ requires boldness, endurance, and the help of the Holy Spirit.
2 Timothy 3:12 (NIV):
“In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted.”
Persecution whether mild or severe is not a sign of failure, but of faithfulness.
Remain Faithful as the Fragrance of Christ
If you have received Christ and are walking in obedience to Him, know this: your life has a scent, one that is pleasing to heaven even if it stirs resistance on earth.
Don’t be discouraged when others oppose you. Don’t be surprised when your holiness agitates those who are still bound by sin. Remember, you are the fragrance of Christ bringing life to some, and exposing death to others.
Stand firm. Love boldly. Speak truth. And continue to walk in the aroma of Christ.
Galatians 6:9 (NIV):
“Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up.”
May the Lord strengthen you to be a pleasing aroma in His sight. Amen.
What Was a Sabbath Day’s Journey According to the Bible?
(Acts 1:12 NKJV)
The phrase “Sabbath day’s journey” appears only once in the Bible:
Acts 1:12 (NKJV): “Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day’s journey.”
This term refers to a specific distance that Jews were traditionally allowed to travel on the Sabbath without violating the commandment to rest.
Understanding the Distance
A Sabbath day’s journey was approximately 2,000 cubits, which is roughly 0.6 miles or about 1 kilometer. This limit was not explicitly stated in the Mosaic Law but was established by Jewish rabbinical tradition based on interpretations of Scripture.
Biblical Basis and Rabbinical Interpretation
The foundational scripture often cited for the travel restriction is:
Exodus 16:29 (NKJV):
“See! For the LORD has given you the Sabbath; therefore He gives you on the sixth day bread for two days. Let every man remain in his place; let no man go out of his place on the seventh day.”
From this, rabbis inferred that there was a need for a restriction on how far someone could walk. They reasoned that the phrase “his place” referred to the limits of one’s community or dwelling area.
To determine a reasonable boundary, they referred to:
Numbers 35:4–5 (NKJV):
“The common-land of the cities which you will give the Levites shall extend from the wall of the city outward a thousand cubits all around… You shall measure outside the city on the east side two thousand cubits… the city shall be in the middle. This shall belong to them as common-land for the cities.”
Here, the 2,000 cubits defined a boundary area around a city. Rabbis concluded that this served as a reasonable limit for Sabbath travel thus, the origin of the “Sabbath day’s journey.”
Why Was the Limit Important?
The purpose behind this travel restriction was spiritual and communal. The Sabbath (Hebrew: Shabbat) was instituted by God as a day of rest and worship, commemorating His rest after creation (Genesis 2:2–3) and later enshrined in the Ten Commandments:
Exodus 20:8–10 (NKJV):
“Remember the Sabbath day, to keep it holy… In it you shall do no work…”
The Sabbath was a covenant sign between God and Israel (Exodus 31:13), meant to refocus attention on worship, reflection, and rest. Limiting travel kept people near their homes, synagogues, or community gathering places minimizing distractions and worldly activities.
New Testament Context
In Acts 1:12, the apostles returned from the Mount of Olives to Jerusalem after witnessing Jesus’ ascension. Luke notes the distance as “a Sabbath day’s journey” to show it was a short and allowable walk under Jewish law, roughly 0.6 miles.
This detail reflects the Jewish context of the early church and Luke’s intention to tie the narrative to familiar Jewish customs for his readers.
Spiritual Application for Believers Today
While Christians are no longer bound by the Old Testament Sabbath laws (see Colossians 2:16–17; Romans 14:5–6), the principle of setting apart a day for rest and worship remains valuable.
Colossians 2:16–17 (NKJV):
“So let no one judge you in food or in drink, or regarding a festival or a new moon or Sabbaths, which are a shadow of things to come, but the substance is of Christ.”Hebrews 4:9–10 (NKJV):
“There remains therefore a rest for the people of God. For he who has entered His rest has himself also ceased from his works as God did from His.”
Today, many Christians regard Sunday as the Lord’s Day (Revelation 1:10), commemorating Jesus’ resurrection. It is not a day for aimless wandering or commercial pursuits, but a time to remain in God’s presence, engage in worship, fellowship, learning, and service.
Practical Encouragement
Let each believer today consider their own “Sabbath journey” not in terms of physical distance, but in terms of spiritual focus. Avoid unnecessary distractions on the Lord’s Day. Prioritize:
- Attending church and corporate worship (Hebrews 10:25)
- Engaging in Bible study and teaching
- Participating in fellowship and Christian service
- Resting in God’s presence, physically and spiritually
Let Sunday not be just another busy day, but a holy interruption in our week where we align ourselves with God’s heart.
Shalom. Remain near to God on His day.
Did Only Jesus Ascend to Heaven—Not Elijah or Enoch? (Exploring John 3:13)
Question:
Some people wonder whether Elijah or Enoch actually ascended to heaven, especially in light of John 3:13, where Jesus says:
“No one has ever gone into heaven except the one who came from heaven the Son of Man.”
(John 3:13, NIV)
Does this mean that only Jesus has ascended to heaven, and that Elijah and Enoch didn’t? Let’s examine the context and theological meaning behind this verse.
1. The Context of John 3:13
In John 3, Jesus is speaking to Nicodemus, a Pharisee and member of the Jewish ruling council, about spiritual rebirth and the Kingdom of God. Let’s read the passage in context:
“If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things? No one has ascended into heaven except he who descended from heaven, the Son of Man.”
(John 3:12–13, ESV)
Here, Jesus is not primarily making a historical statement about people who have been taken to heaven. Instead, He is emphasizing His unique authority to speak about heavenly things because He alone came down from heaven and possesses firsthand knowledge of God’s kingdom.
2. Elijah and Enoch: Were They Taken to Heaven?
Yes, Scripture clearly indicates that both Elijah and Enoch were taken by God in a supernatural way:
- Enoch:
“Enoch walked with God; then he was no more, because God took him away.”
(Genesis 5:24, NIV)
The author of Hebrews confirms this:
“By faith Enoch was taken from this life, so that he did not experience death… he was taken away.”
(Hebrews 11:5, NIV)
- Elijah:
“As they were walking along and talking together, suddenly a chariot of fire and horses of fire appeared and separated the two of them, and Elijah went up to heaven in a whirlwind.”
(2 Kings 2:11, NIV)
So yes, they were taken up, but what John 3:13 highlights is not about mere physical ascension. It’s about origin and authority.
3. The Difference Between Being “Taken to Heaven” and “Coming From Heaven”
Theologians point out that Jesus’ statement in John 3:13 is Christological focused on who Christ is. Jesus is not merely someone who ascends to heaven; He is the one who descended from heaven that is, He existed eternally with the Father before taking on human form (see John 1:1–14 and Philippians 2:6–8).
In contrast, Elijah and Enoch were taken to heaven by God but they were not from heaven. Their origin is earthly, and they were taken into God’s presence by divine choice, not by their own initiative or authority.
Think of it like this: someone who comes from a royal court knows its secrets in a way that a visitor never can. Jesus isn’t a visitor in heaven He is the eternal Son of God, the one who “came from above” (John 3:31), making Him the only one fully qualified to reveal heavenly truths.
4. Jesus: The Only One With Full Knowledge of Heaven
When Jesus says, “No one has ascended into heaven except the one who came from heaven”, He is stating that no human has gone up into heaven to comprehend it fully and return to reveal its truths to humanity. Only Jesus can do that because:
- He is from heaven (John 6:38: “For I have come down from heaven…”)
- He is one with the Father (John 10:30: “I and the Father are one.”)
- He has seen the Father (John 1:18: “No one has ever seen God, but the one and only Son, who is himself God… has made Him known.”)
Elijah and Enoch, though taken up, did not come back to reveal the mysteries of heaven or possess divine authority over them. Jesus alone does.
Understanding John 3:13 Correctly
John 3:13 does not deny that Elijah and Enoch were taken to heaven. Rather, it asserts that:
- No human has ascended to heaven to gain divine knowledge and return to reveal it.
- Only Jesus, who came down from heaven, possesses perfect understanding of God and His Kingdom.
Just as Jesus says later in John 6:46 (ESV):
“Not that anyone has seen the Father except he who is from God; he has seen the Father.”
This makes Jesus utterly unique not only in His divine origin, but also in His authority to teach heavenly truth and grant eternal life.
Maranatha Come, Lord Jesus.
Why Are the Books of the Bible Arranged That Way?
QUESTION: Why are the books of the Bible arranged in their current order and not differently?
1. The Nature of the Biblical Canon
The order of books in the Bible was not explicitly dictated by God. Rather, the structure we have today is the result of historical, theological, and literary decisions made by Jewish and early Christian communities. While the books themselves are divinely inspired (2 Timothy 3:16, ESV), the order is a human arrangement designed to aid comprehension and study.
There is no biblical mandate that Genesis must come before Exodus or that Romans must be the first of Paul’s letters. The current order helps readers follow the unfolding story of redemption and provides thematic clarity.
2. The Old Testament (Tanakh vs. Protestant Canon)
Jewish (Hebrew Bible) Canon Tanakh:
- Consists of 24 books, grouped into:
- Torah (Law)
- Nevi’im (Prophets)
- Ketuvim (Writings)
Protestant Old Testament:
- Contains 39 books, but these are the same books as the Jewish Tanakh just arranged and divided differently.
For example:
- 1 & 2 Samuel, 1 & 2 Kings, 1 & 2 Chronicles = single books in the Hebrew canon.
- Ezra and Nehemiah = one book.
- The 12 Minor Prophets = one book in Hebrew, but separated in Protestant Bibles.
The Protestant order divides the Old Testament as follows:
a) The Law (Pentateuch)
- Genesis
- Exodus
- Leviticus
- Numbers
- Deuteronomy
These form the foundation of the biblical narrative and law the Torah foundational for Judaism and Christianity alike (see Matthew 5:17).
b) Historical Books
- Joshua
- Judges
- Ruth
- 1 Samuel
- 2 Samuel
- 1 Kings
- 2 Kings
- 1 Chronicles
- 2 Chronicles
- Ezra
- Nehemiah
- Esther
These document the history of Israel from conquest to exile and restoration.
c) Wisdom and Poetry
- Job
- Psalms
- Proverbs
- Ecclesiastes
- Song of Solomon
These books are more philosophical, devotional, and poetic in nature.
d) Major Prophets (Longer writings)
- Isaiah
- Jeremiah
- Lamentations
- Ezekiel
- Daniel
Called “major” due to their length, not status.
e) Minor Prophets (Shorter writings)
- Hosea through 39. Malachi
Note: “Minor” does not mean less important. Each prophet delivered a vital message of repentance, justice, and hope in God’s coming Messiah.
3. The New Testament (27 Books)
The New Testament was written between approximately 45–95 AD and is grouped by literary genre and theme not chronologically.
a) The Gospels (Narratives of Jesus’ Life)
- Matthew
- Mark
- Luke
- John
These give complementary accounts of Jesus’ birth, ministry, death, and resurrection.
- Synoptic Gospels (Matthew, Mark, Luke) share similar perspectives.
- John offers a more theological reflection on Jesus’ identity (John 1:1–14).
b) Historical Book
- Acts of the Apostles
- Written by Luke as a continuation of his Gospel (Acts 1:1–2).
- Documents the early Church and the spread of the Gospel.
c) Paul’s Epistles (Letters to Churches and Individuals)
- Romans through 18. Philemon
These are arranged by length, not date or importance.
- Romans is longest and doctrinally dense (Romans 1:16–17).
- 1 & 2 Timothy and Titus (called Pastoral Epistles) offer guidance on church leadership and doctrine.
d) General Epistles (Catholic Epistles)
- Hebrews (authorship debated)
- James
- 1 Peter
- 2 Peter
- 1 John
- 2 John
- 3 John
- Jude
These are written to broader audiences, dealing with faith, endurance, and false teaching.
e) Prophetic Book
- Revelation
- Written by John while in exile on Patmos.
- A highly symbolic vision of the end times, the return of Christ, and the final victory of God (Revelation 21–22).
4. Bible Versions and Canons
a) Protestant Bible 66 books
- Based on the Hebrew canon for the Old Testament.
- Deuterocanonical books (Apocrypha) are excluded.
b) Catholic Bible 73 books
- Includes Deuterocanonical books, such as Tobit, Judith, Wisdom, Sirach, 1 & 2 Maccabees, etc.
- These books are found in the Septuagint (LXX), a Greek translation of the Hebrew Scriptures, used widely in the early Church.
- Protestants do not consider them inspired, as they were not part of the Hebrew canon and contain theological inconsistencies (e.g., prayers for the dead in 2 Maccabees 12:45–46).
c) Orthodox Bible 76–80 books (depending on tradition)
- Includes additional texts beyond the Catholic Deuterocanon.
5. Is the Order Important?
While the order helps readers navigate the storyline of Scripture from Creation (Genesis) to Consummation (Revelation) you are not required to read the Bible in that sequence.
- The Holy Spirit can lead believers to different parts at different times (John 14:26).
- Scripture is cohesive and Christ centered regardless of where you begin (Luke 24:27).
The Bible’s arrangement was designed to help us better understand God’s unfolding plan of salvation. It’s divided into books of law, history, wisdom, prophecy, gospel, letters, and apocalyptic vision all pointing to Jesus Christ, the Word made flesh (John 1:14).
Our Protestant Bible contains 66 inspired books. Other additions found in Catholic or Orthodox Bibles are not universally accepted due to questions about their inspiration and consistency with core doctrine.
“Your word is a lamp to my feet and a light to my path.” Psalm 119:105 (ESV)
May the Lord bless your study of His Word.
Shalom.
Did the Lord Jesus Appear to Judas Iscariot After His Resurrection?
(A Theological Examination Based on 1 Corinthians 15:5)
A question often raised by Bible readers is this: Did Jesus appear to Judas Iscariot after His resurrection? This question usually stems from 1 Corinthians 15:5, where the Apostle Paul writes:
“…and that he appeared to Cephas, and then to the Twelve.”
(1 Corinthians 15:5, NIV)
Given that Judas Iscariot was originally one of the Twelve Apostles, it may seem puzzling at first that Jesus appeared to “the Twelve” even though Judas had already died by suicide (Matthew 27:5) before the resurrection occurred.
Let’s unpack this both theologically and biblically.
Understanding the Term “The Twelve”
In the New Testament, the phrase “the Twelve” (Greek: hoi dōdeka) functions as a title for the core group of apostles appointed by Jesus during His earthly ministry (Luke 6:13-16). It became a collective label, often used even when fewer than twelve were physically present (see John 20:24, where Thomas was absent, yet the group is still referred to as the Twelve).
Importantly, “the Twelve” does not always imply the literal presence of all twelve original members at every appearance or event. It denotes the apostolic office and authority, not just a headcount.
What Happened to Judas?
According to the Gospels, Judas Iscariot betrayed Jesus and was overcome with guilt. In Matthew 27:5 (NIV), we read:
“So Judas threw the money into the temple and left. Then he went away and hanged himself.”
His death occurred before the crucifixion was complete, and certainly before the resurrection. Therefore, Judas did not witness or partake in any post resurrection appearances of Jesus.
Why Does Paul Say Jesus Appeared to “The Twelve”?
Paul, in 1 Corinthians 15, is summarizing the resurrection appearances of Jesus to substantiate the truth of the Gospel. Here’s the passage in context:
1 Corinthians 15:3–6 (NIV):
3 For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures,
4 that he was buried, that he was raised on the third day according to the Scriptures,
5 and that he appeared to Cephas, and then to the Twelve.
6 After that, he appeared to more than five hundred of the brothers and sisters at the same time…
This mention of “the Twelve” must then refer to the apostolic office after Judas’s replacement that is, after Matthias had been chosen.
Matthias Replaces Judas
The Book of Acts records how the apostles, under divine guidance, selected Matthias to replace Judas in the apostolic ministry:
Acts 1:24–26 (NIV):
24 Then they prayed, “Lord, you know everyone’s heart. Show us which of these two you have chosen
25 to take over this apostolic ministry, which Judas left to go where he belongs.”
26 Then they cast lots, and the lot fell to Matthias; so he was added to the eleven apostles.
With Matthias added, the apostolic number was restored to twelve. Therefore, when Paul mentions Jesus appearing to “the Twelve,” he is referring to this restored group, not to the original Twelve including Judas.
- Judas Iscariot did not see the resurrected Jesus. He died before Jesus rose from the dead (Matthew 27:5).
- The phrase “the Twelve” in 1 Corinthians 15:5 is a title referring to the apostolic group not a literal reference to the original twelve individuals.
- By the time of Paul’s writing, Matthias had been officially recognized as Judas’s replacement (Acts 1:26), and was likely included in the group referred to as “the Twelve.”
- Therefore, 1 Corinthians 15:5 is not a contradiction, but a theological and ecclesial recognition of the complete apostolic band, restored after Judas’s fall.
No, Jesus did not appear to Judas Iscariot after His resurrection. Judas was no longer among the living at the time of Jesus’ post resurrection appearances. The reference to “the Twelve” in 1 Corinthians 15:5 should be understood in the context of the restored apostolic circle, which included Matthias in place of Judas.
Maranatha The Lord is coming.
What is a pulpit, and how is it different from an altar?
In the Christian context, both the pulpit and the altar play important roles in worship, but they serve different spiritual purposes.
What is a Pulpit?
The pulpit is a raised platform or stand in the church from which the Word of God is proclaimed. It is a place of instruction, exhortation, and revelation—where God speaks to His people through the preacher. This is grounded in Romans 10:14–15, which emphasizes the importance of preaching:
“And how can they hear without someone preaching to them? And how can anyone preach unless they are sent?”
The pulpit represents the prophetic voice in the church—it is where truth is declared, faith is built (Romans 10:17), and the church is edified.
It is not just a platform; it is a sacred responsibility. Standing there requires reverence, spiritual preparation, and submission to God’s Word. Misusing the pulpit for personal agendas or secular topics dilutes its divine purpose.
What is an Altar?
The altar, in biblical terms, is a place of sacrifice, prayer, and divine encounter. In the Old Testament, altars were places where sacrifices were made to God (Genesis 8:20, Exodus 20:24). In the New Covenant, the physical sacrifices are replaced by spiritual ones:
“Offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship.” (Romans 12:1)
In church today, the altar is symbolically the place where believers come to meet with God, to repent, to offer thanksgiving, to worship, and to receive grace—especially through sacraments like Communion.
The front area of the church is often referred to as “the altar,” but spiritually speaking, the entire worship space can be viewed as God’s altar because God’s presence dwells among His people (Matthew 18:20).
Key Differences:
- The Pulpit is for speaking to God’s people on behalf of God (Prophetic/Teaching role).
- The Altar is for speaking to God on behalf of oneself or the people (Priestly role).
The pulpit is a place of declaration.
The altar is a place of surrender.
Guidelines for Ministers at the Pulpit:
- Stay centered on the Word—avoid worldly distractions like politics or self-promotion.
- Be prepared in prayer and study (2 Timothy 2:15).
- Remember that you are a vessel—let Christ be exalted, not yourself (Galatians 2:20).
Guidelines for Believers at the Altar:
- Approach with a pure heart; reconcile with others if needed (Matthew 5:23–24).
- Be reverent—your clothing, behavior, and attitude should reflect honor to God.
- Participate actively and attentively in worship (Psalm 95:6).
- Don’t treat the altar like a routine place—it’s a sacred space for transformation.
Final Thought:
Let us honor both the pulpit and the altar. One speaks from God to us. The other is where we speak to God. Both are vital to a healthy and vibrant church life.
May the Lord bless you as you serve and worship Him faithfully.
Feel free to share this message and let it edify others as well!
Don’t Fake Spiritual Gifts
Proverbs 25:14
“Like clouds and wind without rain is a man who boasts of a gift he does not give.”
This proverb gives a simple but powerful image: someone who claims to have something valuable to offer — a “gift” — but in the end, produces nothing. In the church today, false representation of spiritual gifts is a real issue. People claim to be prophets, pastors, or carriers of special anointing, but when examined spiritually, they’re empty — lacking fruit, purpose, and true calling.
This is not just a personal flaw; it’s a theological issue. The Holy Spirit gives gifts “as He wills” (1 Corinthians 12:11), not as we choose. Claiming a gift without receiving it from God is not only deception — it’s rebellion against the order of the Spirit.
1. True Gifts Lead to Spiritual Maturity
A genuine gift of the Spirit has one main goal: to help believers grow in Christlikeness.
Ephesians 4:11–12
“And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ.”
This reveals the purpose of spiritual gifts — not personal fame or enrichment, but the sanctification and maturity of the Church. Anyone claiming to operate in a spiritual gift but not bearing fruit in holiness (Hebrews 12:14) or helping others grow in reverence for God is likely misusing or falsely claiming the gift.
Hebrews 12:14
“Make every effort to live in peace with everyone and to be holy; without holiness no one will see the Lord.”
The fruit of the Spirit (Galatians 5:22–23) must accompany the gifts of the Spirit (1 Corinthians 12). Without fruit, gifts are empty.
2. True Gifts Are Given to Serve Others Freely
A key biblical principle is that ministry is service, not a business. True spiritual gifts serve others without demanding payment, reflecting the heart of Christ, who came to serve (Mark 10:45).
Ephesians 4:12 tells us gifts are given:
“…for the work of ministry…”
That word ministry meaning service. Ministry is meant to give, not take.
Matthew 10:8 — when Jesus sent out the disciples:
“Freely you have received; freely give.”
When someone requires money to sing, preach, or prophesy, they treat the gift as a product, not a grace — and that contradicts the New Testament theology of spiritual gifting. The Holy Spirit is not for sale (Acts 8:20-21).
3. True Gifts Build the Body of Christ Through Unity
The Church is the Body of Christ, and no gift works in isolation.
1 Corinthians 12:14–21
“For the body does not consist of one member but of many… The eye cannot say to the hand, ‘I have no need of you’…”
Each gift is part of a mutual ecosystem. A person who isolates themselves from other believers — working alone or refusing accountability — is not functioning as part of the Body, regardless of their title or charisma.
Ephesians 4:16
“From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love…”
The gift is not just for display, but for edification. A true spiritual gift must contribute to the strengthening and unity of the whole Church.
When someone fakes a spiritual gift — or boasts of one they never received — it’s like promising rain to dry land and delivering nothing.
Proverbs 25:14
“Like clouds and wind without rain is a man who boasts of a gift he does not give.”
Such people look spiritual, but have no power to refresh or transform. They are unreliable and spiritually dangerous.
Let us examine our hearts, seek the authentic work of the Holy Spirit, and use the gifts we’ve truly been given for the glory of God and the good of His Church.
“Each has received a gift, use it to serve one another, as good stewards of God’s varied grace.” — 1 Peter 4:10
The Sign of the Laodicean Church
Welcome to today’s Bible study. We’re focusing on a vital question: Could today’s Church be the final Church described in the book of Revelation—the Church of Laodicea?
Understanding the Seven Churches in Revelation
In Revelation chapters 2 and 3, Jesus gives messages to seven churches located in Asia Minor (modern-day Turkey): Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea (Revelation 1:11).
These churches were literal congregations in the first century, but theologically, they are often viewed as symbolic of different periods or conditions of the universal Church throughout history. This interpretation aligns with historic premillennial and dispensational eschatology, which sees these churches as a prophetic timeline of the Church Age.
Laodicea: The Final Church?
Laodicea is the seventh and final church. In Scripture, the number seven symbolizes completion or fullness (Genesis 2:2; Revelation 1:20). Thus, Laodicea may represent the final spiritual condition of the Church before Christ returns.
Here’s what Jesus says about it:
“I know your works, that you are neither cold nor hot. I could wish you were cold or hot. So then, because you are lukewarm, and neither cold nor hot, I will vomit you out of My mouth.”
— Revelation 3:15–16
This rebuke reveals a spiritual condition of compromise and self-deception. The Laodicean Church believed it was wealthy and had need of nothing, but Christ says it is spiritually “wretched, miserable, poor, blind, and naked” (v. 17).
Parallel with the Last Days
The New Testament consistently warns that in the last days, spiritual and moral decay will increase:
- “But know this, that in the last days perilous times will come: For men will be lovers of themselves… lovers of pleasure rather than lovers of God” (2 Timothy 3:1–5).
- said, “As it was in the days of Noah, so it will be also in the days of the Son of Man” (Luke 17:26).
Just like in the days of Noah and Lot, people will be preoccupied with daily life, yet spiritually indifferent or rebellious. In Genesis 19, Sodom and Gomorrah’s destruction followed rampant immorality and the rejection of righteousness. Jude confirms this, saying:
“…Sodom and Gomorrah… are set forth as an example, suffering the vengeance of eternal fire.”
— Jude 1:7
So, Sodom and Gomorrah symbolize the moral condition of the world in the last days, while Laodicea symbolizes the spiritual condition of the Church—worldly, lukewarm, and unaware of its need for repentance.
Today’s Church: A Laodicean Mirror?
Many aspects of today’s Christian culture reflect the Laodicean condition:
- Compromise between holy living and worldly entertainment
- Half-hearted devotion, such as attending church but not living transformed lives (see Romans 12:1–2)
- Materialism and self-sufficiency, rather than spiritual dependence on Christ
This is not a condemnation of all believers but a wake-up call to examine whether we are following Christ with all our heart, soul, and mind (Matthew 22:37).
Hope for the Faithful Remnant
Though Laodicea is rebuked, Christ still offers grace:
“As many as I love, I rebuke and chasten. Therefore be zealous and repent.”
— Revelation 3:19
This mirrors God’s pattern throughout Scripture: even in times of judgment, He always calls a remnant to faithfulness—Noah, Lot, the faithful in Elijah’s day (1 Kings 19:18). Likewise, God is calling a remnant Church today to stay faithful, set apart, and spiritually alert (Matthew 25:1–13).
The Next Prophetic Event: The Rapture?
In Revelation 4:1, after the message to Laodicea, John is caught up to heaven:
“After these things I looked, and behold, a door standing open in heaven… And the first voice… said, ‘Come up here, and I will show you things which must take place after this.’”
— Revelation 4:1
Many theologians interpret this as a symbol of the rapture of the Church (1 Thessalonians 4:16–17). After the Church Age, God will remove His faithful people and then allow judgment (the Great Tribulation) to unfold.
Be “Hot” for Christ
Jesus would rather we be cold (clearly outside the faith) or hot (fully committed) than lukewarm. Why? Because lukewarm believers can appear spiritual but are deceiving themselves—a dangerous place to be (James 1:22).
So if you’ve decided to follow Christ, do it wholeheartedly:
- Let your life reflect true transformation (2 Corinthians 5:17)
- Reject cultural Christianity and worldly compromise (1 John 2:15–17)
- Embrace holiness and spiritual fervor (Hebrews 12:14, Romans 12:11)
“Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him…”
— Revelation 3:20
Jesus is at the door. Let’s not miss the call.
DON’T AVOID FELLOWSHIP WITH THE ALTAR OF CHRIST
Fellowship is more than just spending time together—it is a spiritual practice that deeply shapes who we become. The term fellowship comes from the idea of sharing, and whatever you consistently share in, you begin to absorb its nature. This spiritual law applies in both the kingdom of God and the kingdom of darkness.
The Principle of Fellowship in the Spiritual Realm
Many people don’t realize that the term witchcraft is derived from—to participate or share in something. Those involved in witchcraft are actually partaking in spiritual fellowship with demonic powers. Why? To receive spiritual influence—whether it’s power, success, or favor—through unholy means.
For example, a person may visit a witchdoctor to get a charm or potion intended to attract customers to their business. What’s really happening is spiritual fellowship with a demonic spirit. That spirit may bring some temporary success, but in the end, it turns against the person. Why? Because the devil’s ultimate mission is to “steal, kill and destroy” (John 10:10). Without participating in that fellowship, the demonic influence wouldn’t take effect.
Fellowship in God’s Kingdom Works the Same—But in Righteousness
This same principle works in the Kingdom of God, but in a holy and life-giving way. If you’re in the church but only attend passively—coming and going without truly connecting to God or His people—you’re not partaking in the spiritual strength and character that comes through godly fellowship.
When we actively engage in the life of the church, we begin to take on the nature of Christ. As Paul wrote in Romans 8:29
“For those God foreknew he also predestined to be conformed to the image of his Son…”
This transformation doesn’t happen in isolation. It happens in fellowship.
Three Key Aspects of Christian Fellowship
- Serving the Body of Christ
When you serve in church—whether by teaching, cleaning, giving, building, or helping in any way—you’re not just doing a job; you’re engaging in spiritual partnership with God’s people. In doing so, you receive spiritual strength, encouragement, and growth.1 Corinthians 12:27 says:
“Now you are the body of Christ, and each one of you is a part of it.”
- The Lord’s Table (Holy Communion)
Communion is not just a ritual—it’s a profound act of spiritual fellowship with Christ. Paul explains this powerfully:1 Corinthians 10:16–17
“Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ? Because there is one loaf, we, who are many, are one body, for we all share the one loaf.”
Taking communion unites us with Christ and with one another. Jesus emphasized this in John 6:53
“Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you.”
2.Washing One Another’s Feet (Humility and Love)
Jesus modeled servant-hearted fellowship by washing His disciples’ feet. When we serve others humbly, we receive grace to love more deeply and genuinely.
John 13:14–15
“Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet. I have set you an example that you should do as I have done for you.”
Why Fellowship Is Essential to Spiritual Growth
The Christian life isn’t meant to be lived alone. If you want to grow in the fruit of the Spirit—love, joy, peace, patience, kindness, goodness, faithfulness (Galatians 5:22–23)—you must remain in regular, active fellowship with Christ and His body, the Church.
The early Church is our model. After 3,000 people were saved on the day of Pentecost, Scripture tells us:
Acts 2:42
“They devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.”
They didn’t just attend church—they built lives of deep, shared community rooted in Christ.
So don’t avoid the fellowship of the Lord.
It’s not just beneficial—it’s vital. It brings life, transformation, and spiritual power. Outside of that fellowship, we remain spiritually disconnected and weak. But within it, we grow strong in Christ and reflect His nature to the world.
May the Lord bless you and draw you deeper into fellowship with Him and His Church.
Why is it not biblical to pray for the dead?
The Bible does not teach or show anywhere that praying for the dead is effective or commanded. The only related story is the parable of the Rich Man and Lazarus in Luke 16:19-31 which actually illustrates why prayers for the dead are not effective.
In this story, a rich man who died and was in torment in Hades (the place of the dead) asks Abraham to send Lazarus, a poor man now comforted with Abraham, to warn his living brothers so they won’t also come to this place of torment. Abraham replies that the brothers have Moses and the Prophets (the Scriptures) and should listen to them. The rich man argues that a warning from someone risen from the dead would convince them, but Abraham says:
“If they do not listen to Moses and the Prophets, neither will they be convinced if someone should rise from the dead.”
(Luke 16:31)
This indicates that after death, there is no second chance or intervention that can change a person’s eternal destiny. The rich man’s plea for his brothers to be spared is denied because God’s revealed Word is sufficient, and human testimony—even from the dead—would not change hardened hearts.
Further, Abraham explains there is a fixed chasm between those in torment and those in comfort:
“Between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.”
(Luke 16:26)
This theological point stresses the permanence of eternal destinies after death: the saved are separated from the lost with no crossing back or forth. This directly challenges any notion that prayer can move souls between heaven and hell after death.
If prayers for the dead were valid, logically there would also be biblical prayers to remove someone from heaven and send them to hell—but such prayers do not exist in Scripture.
Praying for the dead or asking saints to intercede for deceased loved ones has no biblical foundation and cannot affect their eternal state. Instead, we are called to prepare for eternity now by trusting Christ and repenting from sin.
May the Lord grant us wisdom and faithfulness to live for Him every day.
