Luke 10:41,42

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. Μεριμνᾷν, to be careful, refers to moral preoccupation; τυρβάζεσθαι, 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 (John 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 ἀγαθὴ μερίς, that good part, alludes to the portion of honour at a feast. The pronoun ἥτις, 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 (John 12:3 et seq.), Mary clearly showed that when action or giving was required, she was second to none.

The Tübingen 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.