Exegetical and Hermeneutical Commentary of Luke 10:41
And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things:
41. Martha, Martha ] The repeated name adds additional tenderness to the rebuke, as in Luk 22:31; Act 9:4.
thou art careful and troubled about many things ] “I would have you without carefulness,” 1Co 7:32; Mat 6:25. The words literally mean, ‘Thou art anxious and bustling.’ Her inward solicitude was shewing itself in outward hastiness.
but one thing is needful ] The context should sufficiently have excluded the very bald, commonplace, and unspiritual meaning which has been attached to this verse, that only one dish was requisite. Clearly the lesson conveyed is the same as in Mat 6:33; Mat 16:26, even if our Lord’s first reference was the lower one. The various readings ‘but there is need of few things,’ or ‘of few things or of one’ ( , B, various versions, &c.) seem to have risen from the notion that even for the simplest meal more than one dish would be required. This, however, is not the case in the simple meals of the East.
that good part ] Rather, portion (as of a banquet, Gen 43:34, LXX.; Joh 6:27) or inheritance, Psa 73:26. = quippe quae. The nature of the portion is such that, &c.
which shall not be taken away from her
Fuente: The Cambridge Bible for Schools and Colleges
Thou art careful – Thou art anxious.
Troubled – Disturbed, distracted, very solicitous.
Many things – The many objects which excite your attention in the family. This was probably designed as a slight reproof, or a tender hint that she was improperly anxious about those things, and that she should, with Mary, rather choose to hear the discourses of heavenly wisdom.
Fuente: Albert Barnes’ Notes on the Bible
Verse 41. Thou art careful and troubled] Thou art distracted, , thy mind is divided, (See Clarke on Mt 13:22,) in consequence of which, , thou art disturbed, thy spirit is thrown into a tumult.
About many things.] Getting a variety of things ready for this entertainment, much more than are necessary on such an occasion.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Our Saviour plainly blames Martha for her too great solicitude and trouble to provide a dinner, or supper, for him, who had meat to eat which she was not aware of, it being his meat and drink to do the will of his Father, and to preach the gospel. Interpreters much trouble themselves in determining what that
one thing is, which our Saviour here saith is needful. Some think our Saviour meaneth no more than, one dish is enough; but this certainly is too low a sense. Others would have this one thing to be a life of meditation and contemplation, and that this was that
good part Mary had chosen. If Mary had thus spent her whole life they might have said something for this. But certainly Marys choosing to take advantage of Christs company, rather to spend an hour or two in hearing of him, than in preparing a supper for him, will prove no such thing. I should interpret it generally, concerning the care of the soul with reference to eternity. That is certainly the one thing necessary, that was the better part, which Mary had chosen, as to which Christ would not discourage her, nor any way blunt the edge of those holy desires he had kindled in her, an effect of which study and care was her sitting at the feet of Christ to hear his word.
Fuente: English Annotations on the Holy Bible by Matthew Poole
41. Martha, Marthaemphaticallyredoubling upon the name.
careful and cumberedtheone word expressing the inward worrying anxiety that herpreparations should be worthy of her Lord; the other, the outwardbustle of those preparations.
many things“muchservice” (Lu 10:40); tooelaborate preparation, which so engrossed her attention that shemissed her Lord’s teaching.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Jesus answered and said unto her,…. Calling her by her name, and repeating it, Martha, Martha, which expresses great intimacy and friendship, and much earnestness, and, as it were, pitying her present situation and circumstances:
thou art careful and troubled about many things; intimating, that she was over anxious, and too solicitous, and more thoughtful and careful than she need be: he did not require such preparations for him, and so much attendance; she gave herself an unnecessary trouble in providing so many things for his entertainment, when less would have sufficed; so that instead of joining with her in her request, he reproves her for her over anxious care and solicitude, to have a nice and plentiful feast. The Persic version gives a sense quite contrary to the design of the text, rendering the words thus, “thou art adorned in all things, and hast the preference above many women”.
Fuente: John Gill’s Exposition of the Entire Bible
Art anxious (). An old verb for worry and anxiety from (, part) to be divided, distracted. Jesus had warned against this in the Sermon on the Mount (Matt 6:25; Matt 6:28; Matt 6:31; Matt 6:34. See also Luke 12:11; Luke 12:22; Luke 12:26).
And troubled ( ). From , a verb found nowhere else so far. Many MSS. here have the usual form , from . Apparently from , a common enough word for tumult. Martha had both inward anxiety and outward agitation.
But one thing is needful ( ). This is the reading of A C and may be correct. A few manuscripts have: “There is need of few things.” Aleph B L (and Westcott and Hort) have: “There is need of few things or one,” which seems like a conflate reading though the readings are all old. See Robertson, Introduction to Textual Criticism of the N.T., p. 190. Jesus seems to say to Martha that only one dish was really necessary for the meal instead of the “many” about which she was so anxious.
Fuente: Robertson’s Word Pictures in the New Testament
Thou art anxious [] . See on Mt 6:25.
Troubled [] . From qorubov, tumult. Anxious denotes the inward uneasiness : troubled, the outward confusion and bustle. ===Luk11
CHAPTER XI
2 – 4. Compare Mt 6:9 – 13.
Fuente: Vincent’s Word Studies in the New Testament
1) “And Jesus answered and said unto her,” (apokritheis de elpen aute ho kurios) “Then replying the Lord said to her,” with kindness and reproof; Perhaps she was expecting the Lord to take side with her, to quell a family tension.
2) “Martha, Martha, thou art careful and troubled,” (Martha, Martha, merimnas kai thorubaze) “Martha, Martha, you are anxious and disturbed,” which you should not be; “Anxious or careful” refers to inward emotional frustration, while “troubled or disturbed” or fretting, refers to outward bustle, as being “all shook up” or “come unglued.” Painful cures are often cutting.
3) “About many things:” (peri polla) “Concerning many things,” things of worldly nature that are never to become priorities in one’s life, or permitted to control one’s person and time, Rom 12:1-2; 1Jn 2:15-17. It was Martha’s temper, rather than her conduct, that Jesus kindly chided.
Fuente: Garner-Howes Baptist Commentary
(41) And Jesus answered.The better MSS. give, And the Lord answered. (See Note on Luk. 7:13.)
Martha, Martha.We note a special tenderness of reproof in the two-fold utterance of the name, of which this and the like iteration of Simon, Simon, in Luk. 22:31, are the only examples in our Lords recorded utterances during His earthly ministry. (Comp. Saul, Saul, in Act. 9:4.)
Thou art careful.The verb is the same as the take thought of Mat. 6:25, and throws light upon the meaning of that phrase.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
41. Martha, Martha There is a solemn reproof in this repetition. It implies a doubt and a danger.
Careful and troubled To be the best housekeeper in town adorns the Christian piety of a lady, if it in no way encroaches upon and destroys it. But it is sad when the ambition of a secular duty crowds out important spiritual thoughts and engagements; allowing no time for the cultivation of those germs of spiritual life which are the commencement here of a heavenly life hereafter. We venture to believe that Mary, who limited one duty by another, and gave each its just proportion, could, in her calmness and clearness, accomplish more even of secular duty than her older sister with all her fluster.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But the Lord answered and said to her, “Martha, Martha, you are anxious and troubled about many things,” ’
Jesus replies gently but firmly. The double use of her name, “Martha, Martha”, indicates His caring attitude, as such a phenomenon does elsewhere (see Luk 6:46; Luk 8:24; Luk 13:34; Luk 22:31). The Lord sympathises with her for her busyness, and the effort that she is putting in.
But at the same time the narrative draws attention to the fact that the cares of this world are preventing her from seeking what is most important. She is too taken up with what she is doing and letting it get on top of her. ‘Anxious.’ She is overburdened within and too particular. ‘Troubled.’ She is too externally agitated. The idea is that perhaps a simpler meal and more attention to the Lord might have been better. She was so anxious to do the very best for the Lord, that it had become an unnecessary burden to her, when He would have preferred a simple meal and for her to be at peace and heed His words.
Fuente: Commentary Series on the Bible by Peter Pett
Luk 10:41. And troubled The word is no where else used in the New Testament. It seems to express the situation ofa person in a tumultuous crowd, where so many are pressing upon him, that he can scarcely stand his ground;or, of water in great agitation. See Mintert and Stockius on the word.
Fuente: Commentary on the Holy Bible by Thomas Coke
Luk 10:41-42 . ] Thou art anxious, and weariest thyself (art in the confusion of business) about many things , see Luk 10:40 . On , comp. Aristoph. Ran . 1007.
] A contrast with : but of one thing there is need ; one thing is necessary, that is to say, as an object of care and trouble . By these words Jesus, in accordance with the context, can mean nothing else than that from which Martha had withdrawn, while Mary was bestowing pains upon it the undivided devotion to His word for the sake of salvation , although in tenderness He abstains from mentioning it by name, but leaves the reference of the expression, in itself only general, to be first discovered from the words which follow. In respect of the neuter nothing is to be supplemented any more than there is in respect of . Following Gregory, Bede, Theophylact, Zeger, Michaelis, and others (comp. Erasmus in the Annotations ), Paulus understands: one dish , “we need not many kinds,” and is then taken as meaning the really good portion , [139] which figuratively represents the participation in communion with Jesus. The former, especially after the impressive , , would have been just as trivial and out of harmony with the serious manner of Jesus as the latter would have been discourteous to the well-intentioned hostess. Nachtigall also mistakes (in Henke’s Magaz . VI. p. 355), and Stolz agrees with him in interpreting: one person is enough (in the kitchen), in opposition to which the contrast of is decisive, seeing that according to it must be neuter .
] the good part . That, namely, about which care and pains are taken, consists, according to the various kinds of these objects, of several parts . Mary has selected for herself among these, for her care and pains, the good part; and this is, in accordance with the subject, nothing else than precisely that which is necessary that portion of the objects of solicitude and labour which is the good one , the good portion , which only one can be. More vaguely Grotius, Elsner, Kypke, Kuinoel, and others put it: the good occupation ; and de Wette, generalizing this: the good destination of life . Comp. also Euthymius Zigabenus: , , .
] neither means optimam (Kuinoel and others), nor does it imply that the care of Martha, in which assuredly love also was expressed, was mala (Fritzsche, Conject . I. p. 19); but it designates the portion as the good one .
. .] refers certainly, first of all, to Martha’s appeal, Luk 10:40 . Hence it means: which shall not be taken away from her ; she shall keep it, Mar 4:25 , whereby, however, Jesus at the same time, in thoughtful reference to further issues, points, in His characteristically significant manner, to the everlasting possession of this . By , which is not equivalent to , what follows is described as belonging to the essence of the : quippe quae . “Transit amor multitudinis et remanet caritas unitatis,” Augustine.
Those who have found in Mary’s devotion the representation of the Pauline , and in the nature of Martha that of zeal for the law, so that the evangelist is made to describe the party relations of his own day (Baur, Zeller, Schwegler, Hilgenfeld), have, by a coup quite as unjustifiable as it was clumsy, transferred this relic of the home life of Jesus into the foreign region of allegory, where it would only inaptly idealize the party relations of the later period.
[139] Comp. the form of speech, , to dine in portions , and sea examples in Wetstein.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1517
MARTHA AND MARYS CHARACTERS COMPARED
Luk 10:41-42. Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things: but one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.
IT is a generally prevailing notion, that religion should be confined to the Church and the closet, and not be brought forward as a topic of conversation in company. But our Lords conduct completely refutes this absurd idea; and shews, that we ought to improve our intercourse with men, by causing our light to shine before them, and by endeavouring to instil the knowledge of religion into their minds. If it be objected, that his office was peculiar, and that therefore we ought not to imitate him in this respect, behold, the history before us introduces us to him in the house of a friend, where he had occasion to determine this very point in reference to the women whom he was visiting: one of them was applauded by him for embracing the opportunity afforded her to obtain religious instruction; and the other was reproved for the neglect of it; and that too at a time when such neglect would have been as excusable as it could be under any circumstances whatever.
To elucidate this subject, we shall,
I.
Compare the characters of Martha and Mary
We may first notice wherein they were agreed
[We are assured that both of them were Disciples of our Lord. We could not, indeed, ascertain this from the circumstance of his visit to them; (for he sometimes associated with proud Pharisees, and notorious sinners;) but we know it from the strong and mutual affection that subsisted between them. We presume, therefore, that both of them believed in him as the Messiah: both of them looked to him as the fountain and foundation of all their hopes: both of them confessed his name, and were willing to bear his cross: and lastly, both of them desired to make his will the rule of their conduct.]
We may next consider wherein they differed
[There are very different degrees of piety, where the same opportunities and advantages are enjoyed: and the very same persons are in different frames at different seasons. The very best of men, if considered in the light in which some particular action would place him, would appear very unlike a true Christian. Though, therefore, we must not apologize for sin, we must make allowance for the operation of peculiar circumstances, when we are weighing the general characters of men.
Martha then, we observe, was unseasonably anxious about the affairs of this life, while her sister Mary treated them with becoming indifference. The great Teacher and Saviour of mankind had condescended to take up his abode with them: it might be expected, therefore, that they would lose as little as possible of his company, and devolve on others their domestic employments, rather than deprive themselves of his valuable instructions. And thus it was with Mary. She was so absorbed in her attention to his discourses, that she neglected secular matters as of inferior concern. But Martha, on the contrary, was so intent on providing for her guest, that she was quite forgetful of her spiritual interests. We do not mean to justify a neglect of domestic duties; but we contend that there may be occasions so urgent as to demand our immediate attention, even though some points of less importance should be neglected. No one could doubt but that a disregard of dress would be very excusable, in case our life were in danger from fire: and, in the same manner, Marys disregard of worldly formalities might well be excused, when she was called from them by duties of paramount obligation.
Martha, moreover, was unduly anxious about the affairs of this life. Granting that she meant nothing but to honour her Lord, and that her way of honouring him was proper, still, why did she suffer her temper to be ruffled? Why did she reflect upon her sister, for not uniting with her in such unprofitable employments? Why did she endeavour to interest Jesus himself in her quarrels; and even find fault with him for not interposing his authority to make Mary as worldly as herself? All this betrayed a little mind, occupied with vanities, studious of show, and too susceptible of irritation from things which ought never to have gained such an ascendant over her. Mary, on the contrary, indifferent to earthly pomp, evinced the superior heavenliness of her mind, and thereby preserved the tranquillity of it undisturbed.]
We shall more accurately determine their respective characters, if we,
II.
Consider the judgment of our Lord respecting them
In this answer to Martha,
1.
He lays down a general position respecting the care of the soul
[The care of the soul, by whatever terms we describe it, is justly called the one thing needful. Were we indeed to judge by the conduct of the world at large, we should rather call it, the one thing needless; since every pursuit, however trifling, is preferred before it. But there is nothing of such value as the soul; the whole world, in comparison of it, is a mere vanity. Nor is there any difference in this respect between the rich and the poor: the souls of all are of equal value in the sight of God; all are equally concerned to secure eternal happiness. There is no situation where an attention to our spiritual interests can be dispensed with; no situation wherein the concerns of eternity should not be uppermost in our minds. Other things may be desirable; but the care of the soul is needful, absolutely, universally, and indispensably needful.]
2.
He applies that position to the present occasion
[He first applies it in a way of reproof. Though he loved Martha, he would not forbear to reprove in her what he saw amiss. He tells her, that she was acting in direct opposition to this obvious and established truth; and that her distraction of mind, arising from many things, argued an unmindfulness about one thing, which was of more importance than all other things together. But, though he reproved her, he was far from shewing even that severity which her petulance deserved. He spoke with a tenderness well calculated to conciliate her esteem, and with an earnestness fitted to impress her mind with the importance of the subject [Note: Observe the repetition, Martha, Martha: see others of a similar nature, Luk 13:34; Luk 22:31.].
Happy would it be for us, if when we are too deeply involved in worldly cares, we would call to mind this salutary reproof, and consider it as addressed immediately to ourselves.
Next our Lord applies this position in a way of approbation. The part which Mary had chosen is called by him, that good part. Now what was it that Mary had done? She had been sitting at the feet of Jesus, and listening with delight to his instructive conversation. She had, in short, been more occupied about the welfare of her soul than about a vain parade of courtesy and compliment. This might well be called a good part: it was good in the estimation of Jesus, and must be so in the opinion of all who judge according to truth. People indeed, when in the midst of gaiety and dissipation, ridicule it as absurd: but did ever any man that had chosen this good part find reason to condemn it? Can we conceive of any pious man on his death-bed, cautioning his surviving relatives against loving their Lord too much, and feeling too deeply the interests of their souls? It was no little commendation of the part which Mary chose, that it should never be taken away from her: our Lord would not deprive her of it; nor would he suffer any other, whether men or devils, to take it away. As for Marthas case, the effect of that would be as transient as the feast itself: but the fruits of Marys attention should last for ever.
Let us only bear in mind this vindication of Marys cause, and we can never doubt whose character we should prefer, or whose conduct we should imitate.]
Address
1.
Those who are wholly occupied with the pursuits of this life
[What, think you, would our Lord have said to Martha, if her state had been like yours? Would he have approved of it, and have told her that her attention to her social and relative duties was sufficient, though she took no care at all about her soul? ]
2.
Those who, though professing to be devoted to Christ, are of a worldly spirit
[What a poor appearance did Martha make on this occasion! and what little encouragement you have to follow her example! Remember, that you should be crucified to the world, and the world should be crucified to you [Note: Gal 6:14.] ]
3.
Those who are seeking with all earnestness the salvation of their souls
[You must expect, that lukewarm and worldly professors will condemn you as much as the ungodly themselves do: and the more nearly they are related to you, the more asperity, perhaps, they may shew towards you. But commit your cause to Jesus; and he will vindicate you in due season. Positive duties, indeed, you must on no account neglect. But, while the world has your hands, let Jesus have your hearts ]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
41 And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things:
Ver. 41. Thou art careful ] Christ prefers attention before attendance. To hearken is better than the fat of rams, 1Sa 15:22 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
41, 42. ] The repetition of her name indicates reproof.
expresses the inner anxiety (from ), the outer bustle and confusion. The latter word is not elsewhere found in Greek.
, many things.
, of one thing; perhaps we should not express the two words more definitely, for fear of narrowing the wide sense in which they are spoken. I can hardly doubt that our Lord, in the first and most obvious meaning, indicated that simpler preparation would have been all that was needful, but the leads to the , and that to the , the being the middle term of comparison between the natural and the spiritual . So that the whole will imply only within the circle of Christ’s disciples, those who act from love (mistaken or otherwise) to Him much as Joh 6:27 , and will set before us the bread which perisheth on one hand, and that which endureth to everlasting life on the other. The , the good portion, is the which is needful see Joh 6:53 , the feeding on the bread of life by faith; which faith cometh by hearing, and hearing by the , which Mary was now receiving into her soul, and which ( Joh 6:54 ) shall never be taken away, but result in everlasting life.
The two types of character have ever been found in the Church; both, caring for Him, and for love to Him doing what they do: but the one busy and restless, anxious and stirring; the other quiet and humble, content to sit at His feet and learn. We see here which of the two He praises. But on the other hand we must not derive any argument hence against an active Christian life of doing good: this is , in fact, to sit at His feet and learn to take His yoke on us, and learn of Him. It is the bustling about the of which there is no need, which is blamed: not the working out the fruits of the Spirit, which are needful, being parts themselves of the .
Fuente: Henry Alford’s Greek Testament
Luk 10:41 . (from , an uproar; T. R., from , similar in meaning, neither form again in N. T.), thou art bustled, gently spoken and with a touch of pity. : a great day in that house. Every effort made to entertain Jesus worthily of Him and to the credit of the house.
Fuente: The Expositors Greek Testament by Robertson
Martha, Martha. Figure of speech Epizeuxis. App-6. See note on Gen 22:11.
careful. See note on Mat 6:25.
troubled = agitated. Greek. turbazomai. Occurs only here.
Fuente: Companion Bible Notes, Appendices and Graphics
41, 42.] The repetition of her name indicates reproof.
expresses the inner anxiety (from ), the outer bustle and confusion. The latter word is not elsewhere found in Greek.
, many things.
, of one thing; perhaps we should not express the two words more definitely, for fear of narrowing the wide sense in which they are spoken. I can hardly doubt that our Lord, in the first and most obvious meaning, indicated that simpler preparation would have been all that was needful, but the leads to the , and that to the , the being the middle term of comparison between the natural and the spiritual . So that the whole will imply-only within the circle of Christs disciples, those who act from love (mistaken or otherwise) to Him-much as Joh 6:27,-and will set before us the bread which perisheth on one hand, and that which endureth to everlasting life on the other. The , the good portion, is the which is needful-see Joh 6:53,-the feeding on the bread of life by faith; which faith cometh by hearing, and hearing by the , which Mary was now receiving into her soul, and which (Joh 6:54) shall never be taken away, but result in everlasting life.
The two types of character have ever been found in the Church; both, caring for Him, and for love to Him doing what they do: but the one busy and restless, anxious and stirring; the other quiet and humble, content to sit at His feet and learn. We see here which of the two He praises. But on the other hand we must not derive any argument hence against an active Christian life of doing good: this is, in fact, to sit at His feet and learn-to take His yoke on us, and learn of Him. It is the bustling about the of which there is no need, which is blamed: not the working out the fruits of the Spirit, which are needful, being parts themselves of the .
Fuente: The Greek Testament
Luk 10:41. , , Martha, Martha) An Epizeuxis [the forcible repetition of the same word in the same sentence] calculated deeply to impress Marthas mind.-, thou art careful) inwardly. The antithesis is, , hast Thou no care?-, thou art troubled) externally. Its synonym is, , was distracted or cumbered. See Eustathius.
Fuente: Gnomon of the New Testament
thou: Luk 8:14, Luk 21:34, Mar 4:19, 1Co 7:32-35, Phi 4:6
many: Ecc 6:11, Mat 6:25-34
Reciprocal: Gen 16:5 – My wrong Luk 22:31 – Simon Luk 22:61 – turned Joh 20:16 – Mary Act 9:4 – Saul 1Co 7:21 – care
Fuente: The Treasury of Scripture Knowledge
2
Jesus does not teach that it is wrong to perform the duties of the home, but he does frown upon one’s allowing them to overwhelm him with undue care. Needful is from a strong word meaning very necessary. The food that sustains the body will cease to exist at the same time that the fleshly body is destroyed (1Co 6:12-13), but the spiritual nourishment will not be taken away.
Fuente: Combined Bible Commentary
Luk 10:41. Martha, Martha. The repetition indicates reproof, but the tone is still one of affection.
Thou art anxious and troubled. The first word refers more to internal anxiety, the second to the external bustle; both together describe the habit of such a character.
About many things. This may have been suggested by Marthas wish to present a variety on her table; our Lord hinting that a simpler preparation was all that was needful. But this is not the meaning of the passage, which, as the next verse shows, refers to spiritual things. Yet the bustling about the many things in the kitchen was but a sign of the bustling about many things in her religious life.
Fuente: A Popular Commentary on the New Testament
As if Christ had said, “Martha, Martha, I well know that thou doest all this in love to me, and it is no more that what is thy duty in its proper season; but thou has now an opportunity to hear my word, which thou can not have every day, and it would have pleased me better, to whom it is meat and drink to feed souls, if I had seen thee sitting with thy dear sister at my feet, and yielding an attentive regard to my holy doctrine, than to find thee performing a necessary civility to my person. Thou hast not made a bad choice, but Mary has made a better; she has laid all aside to attend upon my ministry, and the fruit of it will continue with her to all eternity”: It is that good part which shall never be taken away from her.
Note here, 1. The unexpectedness of our Saviour’s answer to Martha, how contrary it was to her expectation: she thought that her sister should have been sent away with a check, and herself with thanks, but she is quite mistaken: for all her good cheer that she had provided for Christ, he spares not to tell her of her fault: Martha, Martha, thou art troubled about many things.
Learn hence, that no obligations to any particular persons should so enthrall us, but that our tongue should be at liberty to reprove the faults of our best friends, wherever we find them. Martha, though a pious and good woman, though a friendly and kind woman, though a woman greatly beloved by Christ, yet is she reproved by Christ.
Note, 2. The reproof given to Martha: Thou art troubled about many things: where Christ condemns not her hospitality, but her solicitude and superfluity, her distraction and perplexity.
Oh how prone are we to exceed in things lawful and necessary, and to go beyond our bounds in them: when we are satisfied in the matter, we are prone to exceed in the measure. Martha’s entertainment of Christ was a noble service, but she was too anxious and solicitious about it; she was cumbered, she was careful, she was troubled.
Note, 3. Our Saviour’s admonition: But one thing is needful: that is, there is one thing which ought first and principally to be regarded by us, and is of the greatest concernment to us; namely, the business of religion, and the care of our soul’s salvation.
Learn hence, that the care of religion, and our soul’s salvation, is the one thing necessary, and that which every man is concerned in the first place, and above all other things to regard and mind.
Note, 4. Our Saviour’s justification of Mary’s choice: Mary hath chosen that good part. Christ did not tell Martha she had chosen a bad part, but her sister had chosen the better. Martha’s entertainment of Christ was good, but Mary’s attendance upon Christ’s ministry was better, and more pleasing unto Christ. Christ was better pleased to see Mary in the chapel, than Martha in the kitchen; though he does not condemn the one, yet he extols the other; Mary had chosen the good part.
Learn hence, that religion and the sevice of God must be the matter of our election and choice; we must choose the good part, and it being once chosen by us, it shall never be taken away from us: One thing is needful: and Mary hath chosen that good part, which shall never be taken away from her.
Fuente: Expository Notes with Practical Observations on the New Testament
Vers. 41, 42. The Answer.
Jesus replies to the reproach of Martha by charging her with exaggeration in the activity which she is putting forth. If she has so much trouble, it is because she wishes it. , to be careful, refers to moral preoccupation; , to be troubled, to external agitation. The repetition of Martha’s name in the answer of Jesus is intended to bring her back gently, but firmly, from her dissipation of mind. The expression in which Jesus justifies His rebuke is at once serious and playful. According to the received reading, One thing only is needful, the thought might be: A single dish is sufficient. But as it was certainly not a lesson on simplicity of food that Jesus wished to give here, we must in that case admit a double reference, like that which is so often found in the words of Jesus (Joh 4:31-34): A single kind of nourishment is sufficient for the body, as one only is necessary for the soul. This is probably the meaning of the Alex. reading: There needs but little (for the body), or even but one thing (for the soul). There is subtilty in this reading; too much perhaps. It has against it 15 Mjj., the Peschito, and a large number of the copies of the Itala. It is simpler to hold that, by the expression one thing, Jesus meant to designate spiritual nourishment, the divine word, but not without an allusion to the simplicity in physical life which naturally results from the preponderance given to a higher interest. The expression , that good part, alludes to the portion of honour at a feast. The pronoun , which as such, brings out the relation between the excellence of this portion, and the impossibility of its being lost to him who has chosen it, and who perseveres in his choice. In this defence of Mary’s conduct there is included an invitation to Martha to imitate her at once.
The two sisters have often been regarded as representing two equally legitimate aspects of the Christian life, inward devotion and practical activity. But Martha does not in the least represent external activity, such as Jesus approves. Her very distraction proves that the motive of her work is not pure, and that her self-importance as hostess has a larger share in it than it ought. On the other hand, Mary as little represents a morbid quietism, requiring to be implemented by the work of an active life. Mary served as long as it appeared to her needful to do so. Thereafter she understood also that, when we have the singular privilege of welcoming a Jesus under our roof, it is infinitely more important to seek to receive than to give. Besides, some months later (Joh 12:3 et seq.), Mary clearly showed that when action or giving was required, she was second to none.
The Tbingen school has discovered depths in this narrative unknown till it appeared. In the person of Martha, Luke seeks to stigmatize Judaizing Christianity, that of legal works; in the person of Mary he has exalted the Christianity of Paul, that of justification without works and by faith alone. What extraordinary prejudice must prevail in a mind which can to such a degree mistake the exquisite simplicity of this story!
Supposing that it really had such an origin, would not this dogmatic importation have infallibly discoloured both the matter and form of the narrative? A time will come when those judgments of modern criticism will appear like the wanderings of a diseased imagination.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Jesus showed concern for Martha’s anxiety (cf. 1Co 7:32-35), but He did not do what she asked. The many things that bothered Martha were her excessive preparations for the meal. She had allowed her duties as hostess to become too burdensome. Apparently she wished to honor Jesus with an elaborate meal, but a simpler one that would have allowed her some time to listen to her guest would have been better. The few things in view were the things involved in simple entertaining. The one indispensable thing was listening to Jesus’ teachings, which reflects an attitude of dependence. Jesus was telling Martha that the one thing that Mary had chosen was more important than the many things Martha had chosen to do. The implication was that Martha should listen more and labor less. The good part that Mary would not lose was the blessing that comes to those who pay attention to the teachings of Jesus with an attitude of dependence on Him.
"Few things are as damaging to the Christian life as trying to work for Christ without taking time to commune with Christ. . . .
"If serving Christ makes us difficult to live with, then something is terribly wrong with our service!" [Note: Wiersbe, 1:213.]
This then was a lesson in priorities for Martha and all Jesus’ disciples. Jesus’ point was not that a contemplative life is better than an active life or that scholarship is preferable to domesticity. Giving humble attention to Jesus’ words is of primary importance. This is the better way to serve Him. This passage should be a warning to disciples who tend to be too active in Christian service and neglect the Word of God. It should also remind us that busyness, even with legitimate pursuits, can hinder our relationship with Christ. Disciples must make time to listen to and learn from Jesus. Everything that He says is important.
"This passage is also a key discipleship text-not in the comparison between Martha and Mary’s tasks, but in how Martha has wrongly judged Mary’s inaction and worries too much about what others are doing [cf. Joh 21:21]. The text has two distinct emphases: Martha’s consumption with assessing others as she performs what she is called to do, and Mary’s wisdom in seeking some time at the feet of Jesus. Both qualities, one negative and the other positive, are at the heart of discipleship." [Note: Bock, Luke, p. 305.]