1910 3 It is well to have our judgment respecting the Lord's own, as indeed in regard to everything else, formed and governed by the word of God.
In Mary of Magdala we have one whose character has been foully aspersed, as though she had been an impure woman. Scripture does not so speak of her, nor should we, though men may call institutions founded for poor fallen ones after her name. What is recorded is, "out of whom he had cast seven devils" (Mark 16:9). It may be noticed moreover that, in the three instances of this immoral class given us in the Gospels, the Lord does not disclose their names. His grace had met the woman of Samaria (John 4), as also the sinner of the city who found her way into Simon's house (Luke 7); and to the one brought into the temple (John 8) He does not indeed speak peace, nor would He then condemn, but as the true light that searches the conscience of all He says to her, "Go, and sin no more." Mary of Magdala had in a special way been under the power of demons. We were all at one time the willing slaves of the prince of the power of the air, the spirit that now worketh in the children of disobedience. But Mary showed her appreciation of the mercy that had been extended to her by being one of those "who also when he was in Galilee followed him and ministered unto him" (Mark 15:44); and although she was not as well instructed as her namesake of Bethany, or she would not have brought sweet spices to the sepulchre to anoint Him, yet she showed the depth of her devotion to His adorable person by remaining there even when Peter and John "went away again unto their own home." She is a fitting type of the church, knowing the Lord when it was yet dark, and commissioned by Him to deliver that wondrous message to the disciples, "I ascend unto my Father and your Father, unto my God and your God."
In Canticles (where we have the language of days yet to come of the Jewish people as Christ's earthly bride) it is twice said, "My undefiled" (Cant. 5:2; Cant. 6:9). Could we imagine therefore the Lord using Mary of Magdala as He did if it had been otherwise with her?
"Quartus the brother" (Rom. 16:23) is also sometimes looked down upon because nothing special is said of him, as is of others, in a chapter which so exquisitely discriminates amidst so many lovely traits. But is it nothing to be "the brother Quartus"? Are we not exhorted to "let brotherly love continue" (Heb. 13:1)? to be "kindly affectioned one to another with brotherly love" (Rom. 12:10)? Was it not a commendation of the Thessalonians that Paul writes "as touching brotherly love ye have no need that I write unto you, for ye yourselves are taught of God to love one another" (1 Thess. 4:9)? And whilst brotherly kindness is to be added to by charity or love, itself is to be added to "godliness" (2 Peter 1:7). Yes, we are to "love as brethren" (1 Peter 3:8). Let us therefore esteem Quartus "the" brother.
In Obadiah also (1 Kings 18) we have one who we are told was governor of Ahab's house, a king who did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him! As if, however, to guard our minds against entertaining unworthy thoughts about the one who was over Ahab's house, because he was servant to such a master, the Holy Spirit is careful to tell us, "Now Obadiah feared Jehovah GREATLY." We may well, therefore, pause before we pass judgment on him, for "the fear of Jehovah is the beginning of wisdom: a good understanding have all they that do His commandments" (Ps. 111:10). And the first act recorded of Obadiah is, "For it was so, when Jezebel cut off the prophets of Jehovah, that Obadiah took a hundred prophets and hid them by fifty in a cave, and fed them with bread and water." A noble deed, which might have cost him his life, had it come to the knowledge of Jezebel, Ahab's wife, for she, we are told, stirred Ahab up to work the wickedness which he wrought. Though the world may and does hate the ways of a godly man, yet it knows in such an one there is what can be relied on for truth and uprightness. No wonder, then, that when Ahab wants to know how the land is faring under the word spoken by Elijah, "there shall not be dew nor rain these years, but according to my word," if he goes himself through one half of the land unto all fountains of water, and unto all brooks, he chooses Obadiah to go through the other half on the important mission.
When unexpectedly Obadiah meets Elijah, he does him obeisance; and when commissioned by the prophet to tell Ahab, "Behold, Elijah," he pleads, not without reason, that to deliver such a message might endanger his life. For he knew the murderous search that Ahab had made for Elijah in every nation and kingdom, and he feared that when he had delivered the message the Spirit of Jehovah might carry the prophet away. It is, then, as the occasion seemed to demand it, that he himself tells Elijah what the Holy Spirit also records of him in the narrative. Was it wrong in Obadiah to wish not to throw away his life needlessly? Did not the Lord Jesus say to His disciples, "When they shall persecute you in this city, flee ye to another" (Matt. 10:23)? Again, let us not forget that when assured by Elijah that he would surely show himself to Ahab that day, Obadiah was obedient, and forthwith "went to meet Ahab, and told him." It were better to have Obadiah's care for God's people and his obedience to His word through the prophet, than rashly to cavil at the servant. Let us admire the grace that could maintain the man in such a king's palace, even as it did Daniel when he was made "ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon," or, in other words, prime minister to that, at one time, most idolatrous first monarch of world-empire, Nebuchadnezzar.
Turning again to the New Testament, we forbear to say much on Erastus, the chamberlain or treasurer of the city with which his name is linked. There have been godly treasurers, as the one serving under Queen Candace; and he and Erastus are not to be belittled in view of the word, "Let every man wherein he is called there abide with God" (1 Cor. 7:24). If he be the same Erastus as is spoken of in Acts 19:22 as ministering to Paul, and as abiding at Corinth (2 Tim. 4:20), we may thank God for such a saint, bearing in mind that "not many mighty, not many noble are called"; and that, as to honour, we should take the lead as regards one another, not in expecting, but in paying, it according to Rom. 12:10. Where the circumstances preclude this abiding "with God," then indeed, as Christ's bondmen, we should seek disentanglement from what prevents our having "always a conscience void of offence toward God, and toward men" (Acts 24:16). We are called to glorify God in our body. Further, as Christians, partakers of a "heavenly calling," we have, for us, the contrast in 1 Cor. 4:8-16 to Ps. 45:16, where the future earthly people of God are in honour when the King's throne is established in Zion, and the arrows are sharp in the heart of His enemies whereby the peoples fall under Him. Then, it is judgment (Ps. 45:3-6), the glory and majesty of the Mighty One riding prosperously because of truth and meekness and righteousness. Now, it is grace, not judgment; the Lord Jesus on high, not yet reigning. When He reigns, we too shall reign, for we are His joint heirs. Meanwhile, we are called to be followers of Paul — sufferers with and for Christ; as the apostle John could say, "Your brother and companion in the tribulation and kingdom and patience of Jesus Christ." "If we endure, we shall also reign with him" (2 Tim. 2:8-13; Rev. 1:9). W.N.T.