Luke 10:38-42 | A Tale of Two Sisters

The Scripture reading for today is found in Luke 10:38-42. Last time we saw that the account of the Good Samaritan (Luke 10.25-37) is not about how we are supposed to show unusual mercy and kindness toward others. We are walking down the road of life, from conception to death, and we born into the evil of this world and the clutches of the Devil, and they quickly overtake us. It’s really the account of the God Samaritan, the God in flesh, Jesus the Christ who came as man to be our Good Samaritan, rejected by society. He took out the payment, which was His life, to pay the full price of our spiritual medical expenses.  For  “He was wounded for our transgressions, He was bruised for our iniquities” (Isaiah 53:5). That payment was Him suffering for our sins on the cross, where the sins of the world were placed on Him (2 Corinthians 5:21). The God Samaritan, our neighbor (Luke 10:27), had mercy on us, even when we would expect Him not to have mercy on us. The Good Samaritan poured oil and wine on the wounded man, but the God Samaritan pours on us the water of the Word and His forgiveness onto our dead lives (Ephesians 5:26).

Here in Luke 10:38-42, we see another account by Dr. Luke that is not recorded in any of the other gospels.

What we will study today in A Tale of Two Sisters…01. The Sisters (Luke 10:38-39a); 02. The Hospitality (Luke 10:39b-40); and 03. The Better (Luke 10:41-42).

01. The Sisters (Luke 10:38-39a)

Most people who have been disciples of Jesus for some time have heard that this account is all about the need to stop being so busy and just spend time sitting at the feet of Jesus. But what doesn’t get said very often is that there is an importance to showing hospitality as Martha did here for our LORD and Saviour, for “he who receives Me receives Him who sent Me” (Matthew 10:40; cf. Luke 10:16; John 13.20). In fact, being “given to hospitality” (Romans 12:13) is a requirement to be a leader in the church (1 Timothy 3:2; Titus 1:8), so why is Martha so condemned all these centuries later? Jesus was on His last journey to Jerusalem, as Dr. Luke reminds us in Luke 9:51 “that He steadfastly set His face to go to Jerusalem”, and because “the Son of Man has nowhere to lay His head” (Luke 9:58), He was seeking out places of hospitality (Luke 9:4). In fact, Dr. Luke tells us that during His years of ministry, there “and certain women who had been healed of evil spirits and infirmities—Mary called Magdalene, out of whom had come seven demons, and Joanna the wife of Chuza, Herod’s steward, and Susanna, and many others who provided for Him from their substance.” (Luke 8:2–3)

Dr. Luke records for us the hospitality shown to Jesus by Martha and Mary which what was done to the Twelve (Luke 9:1-6) and the Seventy (Luke 10:1-24) when Jesus sent them out, as well as illustrating the mercy that the God Samaritan shows (Luke 10:25-37). When Dr. Luke mentions a certain village here in Luke 10:38, he is talking about the town of Bethany, which was where Mary, Martha and Lazarus were from (John 11:1–12:8). In the old cemetery of Bethany, there have been found the names Martha and Eleazar (which is the Hebrew form of Lazarus). Bethany is also where Jesus stayed during His final days on earth (Matthew 21:17; Mark 11:11).

Luke 10:38-39a “Martha welcomed Him into her house. And she had a sister called Mary,” Dr. Luke points out something that at this time was culturally uncommon, and that was a woman welcoming a man into her home, and that man accepts her hospitality. There are some that state because Martha welcomed Jesus and His apostles that she was a widow because there is no mention of a man welcoming them. That’s pure conjecture.

02. The Hospitality (Luke 10:39b-40)

Dr. Luke goes on to tell us that Mary showed her welcoming of Jesus by sitting at Jesus’ feet (Luke 10:39). The Greek word for sat here is (G3869) παρακαθεσθεισα (parakathestheisa), and it is written in the first aorist passive participle and it means to sit beside (παρα [para]) and right in front of (προς [pros]) the feet of Jesus.^[1] The other times that Dr. Luke uses this same word in the Greek is when the prostitute anointed the feet of Jesus (Luke 7:38) and the man whom Jesus cast out the legion of demons (Luke 8:35). The position of Mary sitting at Jesus’ feet (Luke 10:39) and not at the table is that of a disciple, who would sit at the feet of his teacher to learn from him, much like Paul with Gamaliel in Acts 22:3. It was a place of humility, showing that you are beneath the teacher.

Luke 10:39 “and heard His word.” The Greek word for heard (G191) is ἠκουεν (ēkouen) and it is written in the Imperfect active, which means that she took her seat by the feet of Jesus and kept on listening to what Jesus was saying.^[2]

Luke 10:40 “But Martha was distracted with much serving,” Here in the Greek (G4049) περιεσπατο (periespāto) is the Imperfect passive of περισπαω [perispaō], which is an old verb with vivid metaphor, to draw around, or literally “she was dragged around” or “Was drawn about in different directions, distracted.”^[3] One Greek scholar said that One has sometimes seen women whose faces are literally drawn round with anxiety, with a permanent twist, distracted in mind and in looks.^[4] This passage here has caused some people to think that Mary would rather not serve, and that Martha was the one who would rather serve than sit. But rather we should look at it that Mary was focused on one type of hospitality while Martha was burdened with another type (Luke 12:29; John 6:27).

Luke 10:40 “and she approached Him” In the Greek it is (G2186) ἐπιστασα (epistāsa) and it is written in the ingressive aorist here, which really means stepping up to or bursting in or upon Jesus. It is an explosive act as is the speech of Martha.^[5]

Luke 10:40 “Lord, do You not care” (οὐ μελει σοι [ou melei soi]). This was a reproach to Jesus for monopolizing Mary to Martha’s hurt.^[6]

Martha was basically saying, “Lord, here am I with everything to do, and this sister of mine will not lay a hand to anything; thus I miss something from Thy lips, and Thou from our hands.”^[7]

Luke 10:40 “that my sister has left me to serve alone?” (με κατελειπεν [me kateleipen]). Imperfect active, she kept on leaving me,^[8] the word does not imply that Mary began to help and then left off, but that she ought to have helped, and from the first abstained.^[9]

The way that this is written in the Greek (μόνην με κατέλιπεν διακονεῖν, literally Alone me left to serve) and alone is place first for emphasis.

Luke 10:40 “Therefore tell her to help me.” (εἰπον αὐτῃ [eipon autēi]). Late form instead of εἰπε [eipe], second aorist active imperative, common in the papyri. Martha feels that Jesus is the key to Mary’s help.^[10]

03. The Better (Luke 10:41-42)

Jesus says Martha’s name twice, thus showing affection and concern for her. Then Jesus mentions that Martha is worried (Luke 10:41 “you are worried”) which is the Greek is (G3309) μεριμνᾳς (merimnāis), an old verb for worry and anxiety (from G3307 μεριζω [merizō] and G3310 μερις [meris]), which means to be divided, distracted^[11] of mind.^[12] Worry is something that Jesus had warned believers to avoid (Matthew 6:25-34; Luke 8:14; Luke 12:11-26; Luke 21:34; Mark 4:19; cf. Philippians 4:26; 1 Peter 5:7)

Then we see that Jesus tells Martha that she is troubled (Luke 10:41 “and troubled”). In the Greek it is και θορυβαζῃ (kai thorubazēi-G2532 and G5182), which is a common word for tumult^[13], to be agitated. ^[14] Martha had both inward anxiety, (where she was mentally distracted) and outward agitation.^[15] Martha complains of having no one to help her; but it was by her own choice that she had so much to do.^[16]

Luke 10:42 “But one thing is needed,” (ἑνος δε ἐστιν χρεια [henos de estin chreia]). 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.^[17] Eating and drinking is important, but it will not last forever, for there will be a time when we are in God’s glory, and the amount of food and how long it took will no longer be remembered, but “But the word of our God stands forever.” (Isaiah 40:8; cf. Psalm 27:4; Psalm 73:25; Ecclesiastes 12:13; Mark 8:36; John 17:3; 1 John 5:11–12)

Luke 10:42 “and Mary chosen that good part,” (την ἀγαθην μεριδα [tēn agathēn merida]).

Mary chose the best dish on the table, and that was fellowship with Jesus.^[18] Whereas Martha’s choice of frenzied hospitality at this time was inferior, though Jesus did not condemn it.

Since Mary chose the good part because it is contrasted with that of Martha’s, but the contrast is better understood as a comparative, meaning that Mary chose the better of the two (cf. Joshua 24:15; Psalm 17:15; Psalm 119:30; Psalm 119:111; Psalm 119:173).

Mary demonstrates the Parable of the Sower (Luke 8:4-15), for she “heard the word with a noble and good heart” (Luke 8:15) and she was obedient to it (Luke 8:21; James 1:22).

Luke 10:42 “which will not be taken away from her.” The Apostle Paul explains this in 1 Corinthians 3:12–15.

Martha’s choice was that of “wood, hay, straw” (1 Corinthians 3:12) which will be “revealed by fire” (1 Corinthians 3:13-14) and she “will suffer loss; but…will be saved, yet so as through fire” (1 Corinthians 3:15). Conversely, Mary’s choice was one that will last forever. For her choice was “gold, silver, precious stones” (1 Corinthians 3:12) which “revealed by fire…endures, and she will receive a reward” (1 Corinthians 3:13-14).

A Church full of Marys would perhaps be as great an evil as a Church full of Marthas. Both are needed, each to be the complement of the other.^[19]

Do not let your service divert you from spending time in the Word, for YHWH desires “mercy and not sacrifice, And the knowledge of God more than burnt offerings.” (Hosea 6:6; cf. 1 Samuel 15:22; Proverbs 21:3; Isaiah 1:11–20; Amos 5:21–24; Micah 6:6–8). Remember though, Martha was not rebuked for her service, but Mary is preferred because she chose the better. The body of Christ needs both hearers and doers of the Word of God (James 1:22) as evidence by the appointment of deacons in Acts 6:1-15. Perhaps this all goes back to the question of the lawyer, “Teacher, what shall I do to inherit eternal life?” (Luke 10:25) Showing mercy and compassion as the Samaritan did is not enough, for if needs to be combined with the communion of the Saviour. Martha must have learned her lesson, for according to John 12:1–11, John records for us that Martha prepared a feast for Jesus, the Twelve, Mary and Lazarus. That’s fifteen people and nary a peep from Martha! She had the peace of God in her heart because she had learned to sit at the feet of Jesus.

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^[1] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 10:39). Nashville, TN: Broadman Press.

^[2] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 10:39). Nashville, TN: Broadman Press.

^[3] Plummer, A. (1896). A critical and exegetical commentary on the Gospel according to S. Luke (p. 291). London: T&T Clark International.

^[4] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 10:40). Nashville, TN: Broadman Press.

^[5] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 10:40). Nashville, TN: Broadman Press.

^[6] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 10:40). Nashville, TN: Broadman Press.

^[7] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 2, p. 109). Oak Harbor, WA: Logos Research Systems, Inc.

^[8] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 10:40). Nashville, TN: Broadman Press.

^[9] Plummer, A. (1896). A critical and exegetical commentary on the Gospel according to S. Luke (p. 291). London: T&T Clark International.

^[10] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 10:40). Nashville, TN: Broadman Press.

^[11] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 10:41). Nashville, TN: Broadman Press.

^[12] Plummer, A. (1896). A critical and exegetical commentary on the Gospel according to S. Luke (p. 291). London: T&T Clark International.

^[13] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 10:41). Nashville, TN: Broadman Press.

^[14] Strong, J. (2009). A Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible (Vol. 1, p. 73). Bellingham, WA: Logos Bible Software.

^[15] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 10:41). Nashville, TN: Broadman Press.

^[16] Plummer, A. (1896). A critical and exegetical commentary on the Gospel according to S. Luke (p. 291). London: T&T Clark International.

^[17] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 10:41). Nashville, TN: Broadman Press.

^[18] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 10:42). Nashville, TN: Broadman Press.

^[19] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 2, p. 110). Oak Harbor, WA: Logos Research Systems, Inc.