Luke 10:41Meaning & Commentary from the Church Fathers

4:10-12); and he adds: ‘Let him who stole, steal no longer; but rather let him labor, working with his hands what is good, that he may have something to give to him who has need’ (Eph. 4:28). Here, Paul instructs not merely to perform labor, but to work such that there is enough to share with others. Additionally, he states, ‘I have shown you in every way, by laboring like this, that you must support the weak’ (Acts 20:34). In his letter to the Corinthians, he inquires, ‘What is my reward then? That when I preach the gospel, I may present the gospel of Christ without charge’ (1 Cor. 9:18). While in Corinth, he worked alongside Aquila and Priscilla, since ‘their trade was the making of tents’ (Acts 18:2-3). This may seem contradictory to the previous statements, necessitating a resolution. What should we conclude? Not baking does not imply no labor; rather, it signifies avoiding attachment to worldly concerns, meaning not to fret about tomorrow’s needs, but to regard such anxiety as unnecessary. One can work without hoarding for the future and labor diligently without being consumed by worldly worries. Care and labor are distinct concepts. We labor not to rely on our work, but to assist those in need. Similarly, Jesus’ comments to Martha address the importance of recognizing the appropriate time for work, not to confuse moments of listening with earthly tasks. His intent was not to encourage Martha’s idleness, but to guide her towards attentive listening. He came, stating, to teach you about life’s essentials; why are you troubled over dinner? If you desire to welcome me, focus on providing me with your attentive hearing and emulate your sister’s eagerness. His purpose in this was not to discourage hospitality—far from it—but to emphasize that, during moments of learning, distractions should be set aside.

Similarly, the Apostle Paul conveyed to some, 'For I long to see you, that I may impart to you some spiritual gift, that you may be established.' Take note that our Lord Jesus Christ, upon entering the homes of these righteous women, continued to teach them, diligently imparting the profound truths of salvation. One of these women was eager to listen, while Martha became troubled by many tasks. Is anyone to blame her for attending to necessary duties? Certainly not. The Savior does not criticize her for wanting to fulfill this responsibility; instead, He admonishes her for her excessive labor, aiming for more than what is needed. This is for our benefit, setting a measure for hospitality. Longing for Divine wisdom is far superior. We don’t suggest that the desire to host strangers, unless it becomes excessive, should be viewed negatively or deemed unworthy service. Saints, in particular, should be satisfied with little, approaching the table not out of indulgence but to meet the body's requirements in accordance with natural order. Thus, when we interact with our brethren and seek to benefit from their material goods, we must first offer them spiritual support; emulating diligent caretakers, we should open their hearts to ensure no bitter root takes hold or that human innovations corrupt them, leading to hidden decay. If any corruption does occur, by instilling the saving words of wisdom into their minds, like the tines of a hoe, we shall uproot the seeds of ungodliness; we will eradicate heretical notions and plant the seeds of truth: consequently, we will receive the physical benefits from those blessed with abundance, as 'the laborer is worthy of his hire.' The law of Moses echoes this sentiment, instructing, 'You shall not muzzle an ox while it treads out the grain.' And, as Paul remarked, 'Is it oxen God is concerned about? Or does He speak entirely for our sake?' Thus, you will offer greater treasures than what you receive from others: temporal for eternal, earthly for heavenly, sensory for intellectual, and transient for everlasting. Many who receive hospitality are likewise rewarded; those who open their homes should do so joyfully and willingly, viewing themselves as recipients, not merely givers. They gain in two ways: they benefit from the teachings of their guests and also earn the reward of hospitality, thus reaping benefits all around. When welcoming brethren into their homes, they should not be preoccupied with an overabundance of tasks or seek more than what is reasonable. Excess in all matters can be detrimental, often leading to hesitation in those who would otherwise be eager to host and making few homes suitable for the purpose, while it may also create discomfort for the guests. The wealthy in this world may indulge in lavish feasts and exotic dishes; simple affluence is often overlooked, while opulence is celebrated and excessive abundance is praised with flattering words. Parties filled with drinking and revelry often lead to excess and gluttony. However, when the righteous convene in a God-fearing person's home, the table should be simple and modest, with food and drink enjoyed in moderation—just enough to satisfy basic appetites with humble fare. This approach reflects how Abraham welcomed three men by the oaks of Mamre and was rewarded with the promise of his beloved son Isaac. Likewise, Lot honored the angels in Sodom and was spared from the fiery destruction that claimed others. Therefore, the virtue of hospitality is significant and especially commendable among the saints; let us likewise practice it, for in this manner, our heavenly Master, Christ, will abide and find rest in our hearts; to Him and with Him be glory and power to God the Father and the Holy Spirit, forever and ever, Amen.

Do not judge or dismiss those who seek wisdom as idle, for it was said by Solomon, the great peacemaker, to enter his abode (see 1 Chron. 22:9; Prov. 8:2; Prov. 9:10).

However, Martha is not criticized for her diligent service. Rather, it is because Mary chose the better portion that she receives praise. Jesus possesses an abundance of good gifts and shares liberally; thus, Mary is wise for selecting what is essential. Although the apostles deemed it inappropriate to abandon the word of God to attend to tables, both acts stem from wisdom. Stephen, tasked with serving tables, was also filled with wisdom (see Acts 6:2-5). Let the minister respect the teacher, and let the teacher support and strengthen the minister, for the body of the Church is one, even as its members vary—each one has need of the other. The eye cannot claim it has no need of the hand, nor can the head dismiss the feet (1 Cor. 12:21), nor can the ear deny its connection to the body; though some parts may be prominent, all are essential. Wisdom resides in the head, while action is found in the hands; the wise person's eyes are situated in their head (Eccl. 2:14), for true wisdom belongs to one whose spirit is anchored in Christ and whose inner vision gazes upward. Thus, the wise individual's eyes are in their head, contrasting with the foolish, whose focus is below.

When Martha, engrossed in her pious duties, realized her efforts were insufficient, she called out to the Lord for her sister’s assistance, saying, "Lord, do you not care that my sister has left me to serve alone? Tell her to help me" (Luke 10:40). Despite Martha's call to a commendable duty, the Lord's response was, “Martha! Martha, you are worried and troubled about many things, but only a few things are needed, or indeed only one. Mary has chosen the good portion, which will not be taken away from her” (Luke 10:41-42). Here, the Lord prioritizes the ultimate good in a singular divine contemplation.

Thus, even if we recognize other virtues as useful and essential, we should regard them as lower in worth because they all serve the purpose of leading to one contemplation. The Lord’s statement about caring for many things emphasizes that the highest good is not found in active, albeit commendable, labor filled with many outcomes, but rather in the uncomplicated contemplation of God. This contemplation represents a singular necessity for complete happiness, focusing first on a few sacred themes and ascending towards the ultimate experience of God, aiding one's understanding of His presence. Consequently, Mary chose the lasting good.

This merits deeper reflection. When the Lord stated, “Mary has chosen the good part,” He did not silence Martha or directly criticize her, yet by exalting Mary, He implicitly placed Martha in a lesser position. His remark about the portion that shall not be taken from her indicates that Martha's role may be lost. The physical ministry, unlike Mary's spiritual service, is transient; Mary's devotion endures eternally. The central pursuit must indeed involve contemplation of divine truths, as exemplified by the comparison of Mary and Martha.

Through this teaching, the Lord purified Martha's service of pride and encouraged her to approach her physical tasks with humility. Indeed, when a physical feat is not enlightened by spiritual insight, it often contains elements of vanity and excess. Even when one labors for God, they may be rooted in the old self, where even moments of virtue are tainted by human folly; the wheat within their efforts is mixed with tares. It is crucial for all believers to heed the Lord’s guidance, performing their physical duties with the utmost humility, akin to servants obliged to fulfill their master’s will, yet struggling to do so due to their inherent weaknesses and the corruption of sin.

For those engaged in physical efforts, it is essential to recognize that there exists a higher, incomparable work—a spiritual endeavor, graced by Divinity. St. Isaac of Syria noted, “He who has no mental work remains a stranger to the gifts of the Spirit,” regardless of his physical achievements. This esteemed teacher of monastics compared labor that stands alone, devoid of the inner spiritual work, to unproductive implements, for bodily labor can never truly connect with the mind of God. This was exemplified in Martha; she was so consumed with her tasks and confident in their importance that she failed to seek a pleasing decree from the Lord, instead presenting her own judgment and advocating for its execution.

The compassionate Lord invites all individuals into His service. Serving Him requires the crucifixion of the old self and the renunciation of base desires. While this path involves labor, it also brings comfort through a clear conscience and Divine grace, for “The yoke of Christ is good, and His burden is easy” (Matt. 11:30). Those who desire to welcome Christ into their hearts and offer Him the rest He encourages should start with physical deeds, fulfilling the commandments of the Gospel through actionable steps. Our souls are naturally tied to the body and weakened by the fall; as a result, they suffer from sinful afflictions and passions that arise from corporeal actions. These passions can be expelled and replaced by virtues through appropriate actions. If one acts out of anger, they become enslaved by that passion; if they yield to greed, they become trapped by avarice and the love of money. Hence, the need for physical exertion emerges—it is vital for overcoming passions through contrary actions and for nurturing virtues in accordance with the Gospel. Thoughtful physical feats rooted in God's Word and inspired by it significantly aid in freeing an individual from sin, forming them into servants of Christ.

When practiced appropriately, physical endeavors can quickly awaken the spiritual work that leads to salvation. Conversely, misguided physical efforts disconnected from the soul and devoid of the spiritual understanding mandated by God’s Word can be detrimental. Such endeavors foster pride, disdain, and judgment of others, promote self-indulgence, cultivate a pharisaical spirit, distance one from God, and align them with evil.

By examining these details, we can infer that Simon the leper, Lazarus, Martha, and Mary were likely family members. In the Bethany home, where Jesus dined on two occasions, Martha served as the hostess, while Simon served as the host. The precise relationship between Simon and Martha remains unclear; there is a tradition suggesting that Simon was Lazarus's father. Furthermore, it is uncertain whether Lazarus belonged to the same family as Simon and Martha, or if he had his own residence in Bethany, and the same applies to Mary. Both sisters share a profound belief in Jesus as the anticipated Messiah, each showcasing their regard, love, and devotion to their esteemed visitor in distinct ways: Martha strives to honor the Lord through her efforts in meal preparation, while Mary is focused on absorbing His teachings. Martha recognized that if she were to shoulder the task of preparing the meal alone, it would take longer than she wished, prompting her desire for her sister's assistance. However, she also realized that Mary would not leave the Lord's side without His consent. Thus, Martha directed her gentle frustration not at Mary but at Jesus. In reply to her complaint, the Lord addresses her with warmth and a hint of sorrow, saying: "Martha! Martha, you are anxious and troubled about many things. But one thing is necessary; Mary has chosen the good portion."

However, she felt compelled to prioritize worldly tasks before turning her attention to the Word of God. In her preoccupations, she overlooked what Jesus had stated earlier: But seek first the Kingdom of God and His righteousness, and all these things will be added to you (Matthew 6:33). Jesus often visited the home of Lazarus, Martha, and Mary; during His journeys to and from Jerusalem to Galilee, He would stop by. While in Jerusalem, He frequently withdrew from the throngs to seek solace with them. This warm relationship that Jesus shared with this family indicates that all its members, including Martha, were righteous individuals deserving of His affection.

He would often retreat there from Jerusalem after enduring a challenging struggle with sin and the fleeting pleasures of this world, seeking respite from His adversaries before reemerging “again on the field of battle after a blessed rest for a few days.” Under the shade of the grand fig trees encircling the village, Christ likely instructed His early church on multiple occasions, preparing them for the tribulations ahead. It is impossible to envision more sacred moments than those spent with His disciples, as He revealed the mysteries of His kingdom. In this quiet sanctuary, away from the eager crowds seeking miracles and the Pharisees who consistently displayed their hostility towards the Galilean Teacher, the apostles experienced meaningful conversations with their divine Master, open-heartedly absorbing His teachings. The devoted hosts of Bethany, with their attentiveness and desire to grasp the profound truths of the Gospel, likely spurred a healthy competition among all. Often, a thoughtful and devout woman brings a commendable enthusiasm to the discussion of spiritual matters. In the pursuit of truth, women may quickly become passionately engaged, and their natural inclination, fueled by heartfelt insights, often positions them as fervent seekers of wisdom from their Teacher.