Truth Magazine

By Gary L. Fiscus

My eldest daughter sometimes walks through the house and permeates each hallway and room with her perfume. Frequently, it is “nice.” Other times it smells like “Essence of Dime Store.”

In reading an illustration of how a fragrance lingers in a room, or flower stems stain the hands of the bearer, I thought of a passage in John 12:3. It tells how Mary’s perfume is said to have filled the house with the odor of her ointment.”

I was interested in this phrase and in studying learned that neither Matthew, Mark nor Luke recorded the sentence. (See Mt. 26:6-13; Mk. 13:3-9; and Lk. 7:37-39.) This intrigued me even more. Why did the Holy Spirit see fit to record it at all? Why in John’s account, and no one else’s? I cannot answer the questions, but the sentence has provoked some thought.

The illustration I mentioned above speaks of an adverse odor of the familiar skunk. An attacked skunk certainly leaves his distinctive mark on whomever is around. The same, however, is true of a room filled with roses, as well as anyone touching those flowers. I sometimes give my wife flowers and have noticed that if I hand them to her, they leave a bit of fragrance on me.

I believe John’s record of this one clause suggests that Mary’s ointment had quality; but, it also left a distinctive influence for all who could, shall we say, read between the lines! Jesus Himself, as well as His gospel would be spread throughout the world, and act, therefore, as a sweet smelling savor to all men. Men in turn would offer themselves as spiritual sacrifices to Jehovah, and, thereby as Christians, be “sweet smelling savors!”

In a comment on John 12:3, A.T. Robertson states: “Effective first aorist passive of pleroo and a natural result” (Emph. mine, GLF). When a “sweet smelling” fragrance infiltrates the nostrils of man a pleasant, refreshing reaction takes place. It is good. It is satisfying.

This same reaction is seen on the face of Paul and in the satisfied spirit of God. In Philippians 4:18 the apostle writes: . . . I am amply supplied, having received from Epaphroditus what you have sent, a fragrant aroma, an acceptable sacrifice, well-pleasing to God. ” This is literally “an odor of fragrance” (Col. note, NASV). The Christian’s liberality in his giving of himself and his means is like “sweet smelling perfume” to Jehovah. (See 2 Cor. 8:1-5; Rom. 12:1-2; 6:13, 16, 19; 1 Cor. 6:20; Heb. 13:15 and I Pet. 2:5.)

The Lord had enjoyed the soothing aroma of sacrifices during Old Testament times (Ex. 29:18, 25; Gen. 8:21; Ezek. 20:41). That law having been fulfilled (Col. 2:14) and we being bound to a “perfect law” (Jas. 1:25), we offer ourselves as that aroma today. This is what Paul was commending the Philippians for in 4:18. Their reward for their care of him was that: “. . God shall supply all your needs according to His riches in glory in Christ Jesus” (Phil. 4:19). All that just for “smelling good” in the Kingdom of God!

How do we “smell” to brethren and aliens? In 2 Corinthians 2:14-15 the old soldier writes: “But thanks be to God, who always leads us in His triumph in Christ, and manifests through us the sweet aroma of the knowledge of Him in every place. For we are a fragrance of Christ to God among those who are being saved and among those who are perishing; to the one an aroma from death to death, to the other an aroma from life to life. . . . ” It is, as Robertson says, “a natural result.” We speak often of our lights shining, but do we speak ever of how “aromatic” we smell?

The secret to successfully casting off a spiritual fragrance is to follow Jesus Christ. Paul writes in Ephesians 5:1-2: “Therefore be imitators of God, as beloved children; and walk in love, just as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God as a fragrant aroma. ” Do you smell good?

Guardian of Truth XXIX: 23, p. 724
December 5, 1985

By Hoyt H. Houchen

Question: What is the extent of the application of 1 Timothy 5:17-18 today?

Reply: The passage under consideration is Paul’s statement in 1 Timothy 5:17, 18 which reads: “Let the elders that rule well be counted worthy of double honor, especially those who labor in the word and in teaching.”

Elders who are doing their work well, “especially those who labor in the word and in teaching” should receive financial support. “The laborer is worthy of his hire.” If a man is serving as an elder, devoting his full time (or at least a good portion of it) to that task, he should be paid for his services. Not only are elders who rule well to be respected and honored for the work they are doing, but they should also be honored by financial support. This is what Paul is teaching in this passage.

Preachers who devote their time to preaching the word should be supported financially. Paul makes this clear in 1 Corinthians 9. He uses several illustrations to prove his point. “What soldier ever serveth at his own charges?” Who planteth a vineyard, and eateth not the fruit thereof? Or who feedeth a flock, and eateth not of the milk of the flock?” (v. 7) Paul applies the Old Testament passage, “Thou shalt not muzzle the ox when he treadeth out the corn” (Deut. 25:4) to paying preaching (v. 9). He applies the same passage to paying elders (1 Tim. 5:18). The principle, then, that applies to preachers also applies to elders. Paul asked, “If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things?” (1 Cor. 9:11) Paul concluded this argument for paying preachers with the affirmation, “Even so did the Lord ordain that they that proclaim the gospel should live of the gospel” (v. 14). So, as preachers who devote their time to the work of preaching the gospel should be paid, so also elders who rule well, “especially those who labor in the word and teaching” should be paid (1 Tim. 5:17). The passage is just as applicable today as it was then. Preachers and elders who labor tirelessly, giving their time and service, are deserving of monetary support.

Guardian of Truth XXIX: 24, p. 741
December 19, 1985

By Wayne S. Walker

The recent hijacking of a Trans-World Airline flight from Athens, Greece to Beirut, Lebanon, and the subsequent holding of innocent American hostages by a group of radical Moslems are undoubtedly still fresh on the minds of many people. The majority of United States citizens, as well as those of all civilized, freedom-loving nations, denounce such an act as cruel, barbaric, inhumane, and unjust. However, are you aware that this despicable and horrendous deed can easily be justified by a process that is currently being taught in most of the public schools of our land? That process is known as “values clarification.”

The basic presupposition of this theory is that values are, in and of themselves, neither right nor wrong, that each individual must decide for himself, based only on the criteria of his own needs and wishes, what is best for him in any given circumstance. This underlying concept is called “ethical relativism.” Although it may not be overtly stated, it is nevertheless embedded in the presentation of values clarification, at least as presently practiced. But is it true? The Beirut hijackers felt that their needs in that particular situation dictated the action that they took. Yet, who will come forward to condone these criminals and defend their decision?

In order to arrive at his values, the student is taught to follow seven steps. The first is to choose freely, which the Moslem fanatics evidently did. They were not forced. Next, one must choose from alternatives. They obviously looked at all options and concluded that the one they took offered the best hope for gaining their goals. Then, the student is told to consider the consequences of his choice. The consequence of the hijackers’ choice was either achieve their objective if they succeeded, or go directly and immediately to paradise if they failed and were killed. They had little motivation to exercise inhibition whatever happened.

The fourth step is to prize one’s choice, which was most surely done in this case. Step number five is to affirm publicly the choice. This they accomplished quite satisfactorily via television and other media. Sixth, one should act on the choice, and the hijackers certainly did this by stealing the plane and holding the hostages. Finally, the student is to incorporate the choice into a pattern of life by acting repeatedly on it. A casual look at the news will reveal that this is definitely true with Moslem fundamentalists – in Lebanon, Iran, and all over the Middle East. This is what they had chosen. Therefore, it must be all right for them.

Thus, you can see that the steps of values clarification may be used to arrive at almost any type of behavior an individual might choose – cheating, lying, stealing, fornication, adultery, even murder – if the conditions are right. Many teachers of values clarification would deny this conclusion. However, other proponents openly admit it. The original promoters of values clarification had as their avowed intent to turn our society into a godless, amoral, subjectivist culture, and appear to be succeeding. They are after our young people! Parents, be aware of what your children are learning in school and oppose “every high thing that exalteth itself against the knowledge of God” (2 Cor. 10:5).

Guardian of Truth XXIX: 23, pp. 723-724
December 5, 1985

By Don Givens

Growth is essential among healthy plants, animals, and humans. A lack of growth and proper development in our children, for example, is a grave cause of concern. By far the most important growth is spiritual. Its value and consequences far outweigh any other type of growth.

There are no “spiritual plateaus” which a person may reach and rightly say, “I have arrived. . . I need grow no more.” To stop growing in Christ is to stagnate. To stagnate is to begin decay. To stay in the process of decay is to rot, and to rot spiritually is to die and be eternally lost.

By means of adding the virtues of such characteristics as listed in 2 Peter 1:1-11 we “partake of the divine nature” and become participants in the very attributes of the Lord.

We must, as faithful disciples, “work out our own salvation” (Phil. 2:12,13) and crucify the flesh (Gal.(Rom. 12:1,2).

5:22-24). This must be done with diligence, bending every energy to become more Christlike.

In the Christian’s life there must be a steady moral advance; it must not be just “initial spasm” followed by “chronic inactivity.”

Diligence is literally: “haste, earnestness, zeal, and application.” No exertion must be spared to “cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God” (2 Cor. 7:1).

As pilgrims in the midst of a perverse generation, we must manifest a strong energetic faith; a faith that is able to overcome the world (1 John 5:4). It matters not whether we live in the “Bible belt,” a large metropolis, a rural village, or the islands of the Pacific, it takes courage to say “I am not ashamed of the gospel” (Rom. 1: 16) and it demands even more courage to live a life that proves the statement of our lips.

Our faith must produce virtue, manliness, vigor, or spiritual energy. This includes the courage to honestly confess Jesus before all classes of men, and the strength to be different from the world, not just because we desire to be “oddballs,” but because we live on a higher plane

Being grateful that we have “all things that pertain unto life and godliness, through the knowledge of him that called us by his own glory and virtue” (2 Pet. 1:3) may each of us strive to grow in grace and knowledge and partake more and more of His divine nature.

Guardian of Truth XXIX: 24, p. 741
December 19, 1985