Luke 10:38‑42
Jesus
Visits Martha and Mary
38 Now as they went on their way, he entered a certain
village, where a woman named Martha welcomed him into her home. 39 She had a
sister named Mary, who sat at the Lord's feet and listened to what he was saying.
40 But Martha was distracted by her many tasks; so she came to him and asked,
"Lord, do you not care that my sister has left me to do all the work by
myself? Tell her then to help me.@ 41 But
the Lord answered her, "Martha, Martha, you are worried and distracted by
many things; 42 there is need of only one thing. Mary has chosen the better
part, which will not be taken away from her. (Luke 10:38‑42, NRSV)
The Word of The Lord.
Thanks Be to God.
This brief
account is just long enough to set up the point of the story, which comes in
Jesus= response to Martha. “Martha, Martha, you
are worried and distracted by many things; there is need of only one thing.
Mary has chosen the better part, which will not be taken away from her” (vv.
41-42). The story thus serves to emphasize the need for Christian disciples to
listen to Jesus and learn from him. According to Marion Lloyd Soards, it also
demonstrates “Jesus= openness to and acceptance of women among
his followers” (Marion Lloyd Soards, NOAB, 3rd ed., augmented,
2007, on Lk. 10:38-42).
The two women,
Mary and Martha, are sisters, as we know, of Lazarus. From John’s Gospel we
learn that these were close friends of Jesus. When Lazarus became ill, “the
sisters sent a message to Jesus, ‘Lord, he whom you love is ill’ ” (Jn.
11:3).But in spite of Jesus’ affection for these, when he hears about Lazarus’s
illness, he delays coming to them. “This illness does not lead to death,” he
explains, “rather it is for God’s glory, so that the Son of God may be
glorified through it” (Jn. 11:4). “Accordingly,” says John, “though Jesus loved
Martha and her sister and Lazarus, after having heard that Lazarus was ill, he
stayed two days longer in the place where he was” (Jn. 11:5-6). The
resurrection of Lazarus, though very significant, of course, is not our topic
this morning. Today, we are focusing on his sisters. But notice how John tells
us that Jesus loved each of them. “He whom you love is ill,” said the sisters.
Although “Jesus loved Martha and her sister and Lazarus,” says John, “after
having heard that Lazarus was ill, he stayed two days longer in the place where
he was” (Jn. 11:5-6). Clearly, John pictures a situation in which Jesus and
Martha’s family shared friendship, affection, love as friends. In the early
part of Jesus final week in Jerusalem—the week we call Holy Week—Jesus spent
days in Jerusalem, but nights in Bethany, likely at times at the home of Martha
(cf. Mk. 11:11-12; cf. Mt. 21:17-18; Mk. 11:19; cf. Lk. 21:37; Mk. 14:3; cf.
Mt. 26:6; Jn. 12:1-8).
But today’s lesson
comes a little earlier in the course of Jesus’ ministry. While it is not
possible, or necessary, to have a precise chronology, one credible attempt
would put this occasion when Jesus was in the home of Martha and Mary about two
months earlier than the raising of Lazarus. According to Philip Vollmer, Jesus’
visit with Mary and Martha was in December A.D. 29 when Jesus was in Jerusalem
for the Feast of Dedication (Jn. 10:22), and the Raising of Lazarus was in
February, A.D. 30 (The Modern Student’s
Life of Christ, 1912).
As Luke tells the
story, it’s really about Martha. Mary is introduced as “a sister named Mary”
(Lk. 10:39). And there is no mention of Lazarus. “Now as they went on their
way,” says Luke, Jesus “entered a certain village, where a woman named Martha
welcomed him into her home” (Lk. 10:38). Holly E. Hearon
(of Christian Theological Seminary, Indianapolis) points out that
The specific verb used for ‘welcome’ (hypodechomai) occurs again in
Luke only in 19:6 where Zacchaeus welcomes Jesus into his home (see also Acts
17:7 where Paul and Silas are welcomed into the home of Jason). Thus we are
invited to see Martha as among those who offer respite to Jesus and are
responsive to his word (see 10:5; cf. 9:51-55; 10:11-12. It is important to note
that Martha here is described as the householder. (Interpretation, 58, no. 4, 2004, p. 393)
Luke tells us
that Martha “had a sister named Mary, who
sat at the Lord's feet and listened to what he was saying.” (Lk. 10:39). As compared to Mary, Martha, we are told, “was
distracted by her many tasks (pollh; diakoniva, pollē diakonia)” (Lk. 10:40a). The words “many tasks” might be better
translated as “much service” or “much ministry,” “ministry,” that is to the
needs of the situation, preparing dinner for the guest. Martha’s business is
not condemned as bad, but it is compared to Mary’s attention and devotion to
Jesus’ teaching, which is presented as better. So Martha “came to (periespa:to, periespāto) [Jesus]
and asked, ‘Lord, do you not care that my sister has left me to do all the work
(diakonei:n, diakonein) by
myself? Tell her then to help me’ ”
(Lk. 10:40b). Holly Hearon says, “Martha approaches (ephistēmi)
Jesus (whom she calls ‘Lord’) and asks for his assistance.” And she explains:
The
verb for ‘approach’ occurs frequently in Luke-Acts to denote an encounter with
the divine presence (2:9; 38; 4:39; 21:34; 24:4; Acts 12:7; 23:11). The use of
this verb, coupoed with the title ‘Lord,’ suggests
that Martha, like Mary, is being described in words intended to signal
discipleship (Warren Carter,’Getting Martha out of
the Kitchen: Luke 110:38-42,” CBQ 58
[1996]: 274). This is important if we are to avoid inappropriate contrasts
between Martha and Mary. Martha, who initially welcomed Jesus, continues to be
described as a faithful follower of Jesus. (ibid., p. 394).
We haven’t been told what it
is that Martha was doing, and with what she needed help. It is commonly assumed
that Martha was doing kitchen work, preparing a meal, perhaps, for the family
and the guest. With that “well-worn assumption” in mind, Hearon
says,
What
the NRSV calls ‘work’ [cf. ‘serving’ AV/KJV] is in Greek diakonein (‘to serve’), a verb
form of the noun diakonia
(‘service’). [Related words] can refer to a variety of activities. In
Luke-Acts, they are associated explicitly with table-service (4:39; 12:37; 17:8;
22:27a; Acts 6:1), financial or material support (Luke 8:3; 11:29), but also
proclamation of the word (Acts 6:4) and ministry (Acts 1:17, 25; 12:25; 20:24;
21:19). The absence of any reference to a kitchen or a meal in Luke 10:38-42
leaves open the question of the source of Martha’s distraction. (ibid.)
But, to Martha’s complaint,
Jesus responds with a mild rebuke. “Martha, Martha,” he says, “you are worried
and distracted by many things; there is need of only one thing” (Lk. 10:41,
42a). (Due to wording variations in manuscripts, the NRSV text note e says, “Other ancient authorities read few things are necessary, or only one.”
Some take the reference to “few things,” as in some manuscripts, to a few
things for the meal. But I believe that “one thing” is more likely the correct
reading. If so, according to I Howard Marshall, Jesus says “there is need of
only one thing; the reference is undoubtedly spiritual with reference to the
‘good portion’ chosen by Mary. The implications are that Mary should not be deprived
of it by helping Martha, and that Martha should so curtail her domestic cares
that she too will be able to have the one thing that matters” (Commentary on Luke, NICNT, 1978, repr.
1979, p. 454, on Lk. 10:42). “Mary has chosen the better part,” says Jesus,
“which will not be taken away from her” (Lk. 10:42b).
One should not
read Jesus= words to Martha as a judgmental rebuke.
Her dutiful efforts are good, but AMary has chosen the better part@ (Lk. 10:42). Catherine Clark Kroeger
says:
The Third Evangelist=s story is about fundamental priorities. A
woman may find great satisfaction and much appreciation for her skill in the
culinary arts. Nevertheless she is not ultimately defined by the excellence of
the table she spreads but on spreading her heart open to God=s Word (cf. 2 Cor. 6:11). The perfect
housekeeper may not be the one most receptive to the voice of God. Jesus
supports Mary in her role as disciple and invites Martha also to hear his
teaching. How often narrowly prescribed roles have obstructed the calling of
women! Neither social custom nor rabbinic tradition can be allowed to deprive
them of their divinely ordained and courageously chosen right to learn. (The
IVP Women=s Bible Commentary, 2002, p. 575 on Lk. 10:38-42)
Vera M. Sinton,
writing in the same commentary, reminds us that Alearning to respect each other=s differences can be hard,@ but AEach of these women, in her own way, is an
evangelist. Both their gifts are needed if the death and resurrection of Jesus
is to be made known.@ Martha=s gift is in Ataking the lead where action is required@ (The IVP Women=s Bible Commentary, 2002, p. 575-576, in a separate section
on Mary and Martha). Sinton has in mind Martha=s going to meet Jesus after Lazarus= death, as well as her Aculinary arts@ that are demonstrated in Luke=s story.
Kroeger also
notes that AMary has seated herself at the feet of
Jesus in the position of a learner (cf. Acts 22:3),@ adding
In Jewish tradition, this was ordinarily not an option for women.
A much quoted proverb declared that it was better to give the Torah to be
burned than to teach it to a woman. Martha=s demand may be based as much on her
discomfort at her sister=s unconventional behavior as on her need
for assistance. We may suppose that there may also have been an element of
jealousy. While she fulfilled the appropriate role of a traditional woman, her
sister was seated with the male disciples. Mary was afforded an opportunity to
learn that was denied to Martha. Luke will later demonstrate the importance of
instructing women in order to make them faithful witnesses. (loc. cit.)
Joy Douglas Strome, pastor of a Presbyterian church in Chicago, says,
“Anyone who has ever been the last one out of the kitchen after a potluck
dinner—where everyone else was sitting and chatting—feels the sting of Jesus’
words as he lauds Mary’s choice over Martha’s. Anyone who has ever savored the
luxury of time for spiritual development feels Mary’s relief when Jesus affirms
her choice to sit at his feet” (“Kitchen Relief,” Christian Century, 124, no 14, July 10, 2007, p. 18). But rather
than seeing “this passage as a manifesto about the place of women in the
gospel,” Strome sees a different emphasis here:
As a
companion piece to the good Samaritan story, the Mary-and-Martha story has something
to teach us that is unrelated to their gender. A lawyer has posed a question to
Jesus about eternal life. What does it take to acquire it? When Jesus
challenges him to recall the law, the lawyer answers: You shall love the Lord
your God with all your heart, and with all your soul, and with all your
strength, and with all your mind; and your neighbor as yourself. (ibid.)
That, as you remember was our
topic last Sunday. Strome continues:
The
story of the good Samaritan becomes the illustration of how one loves one’s
neighbor. The story of Martha and Mary becomes the illustration of how one
loves God. . . . Luke’s choice of characters will snap his
community to attention. A Samaritan loving his neighbor? A woman sitting at the
feet of Jesus—the place where disciples are supposed to sit? Scandalous! So,
yes, Luke opens the way for women to sit at the feet of Jesus and learn—not at
Martha’s expense, and not because she’s female, but for Martha’s benefit! And
for the benefit of a community needing liberation from singular closed-system
thinking! (ibid.)
AMEN.