TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 10:38–42. His three-level outline is real structure in the source text, so it is rendered as structure.
We may observe in this story,
I.The entertainment which Martha gave to Christ and his disciples at her house, Luk 10:38. Observe,
1.Christ's coming to the village where Martha lived: As they went (Christ and his disciples together), he and they with him entered into a certain village. This village was Bethany, nigh to Jerusalem, whither Christ was now going up, and he took this in his way. Note (1.) Our Lord Jesus went about doing good (Act 10:38), scattering his benign beams and influences as the true light of the world. (2.) Wherever Christ went his disciples went along with him. (3.) Christ honoured the country-villages with his presence and favour, and not the great and populous cities only; for, as he chose privacy, so he countenanced poverty.
2.His reception at Martha's house: A certain woman, named Martha, received him into her house, and made him welcome, for she was the housekeeper. Note,
(1.)Our Lord Jesus, when he was here upon earth, was so poor that he was necessitated to be beholden to his friends for a subsistence. Though he was Zion's King, he had no house of his own either in Jerusalem or near it.
(2.)There were some who were Christ's particular friends, whom he loved more than his other friends, and them he visited most frequently. He loved this family (Joh 11:5), and often invited himself to them. Christ's visits are the tokens of his love, Joh 14:23.
(3.)There were those who kindly received Christ into their houses when he was here upon earth. It is called Martha's house, for, probably, she was a widow, and was the housekeeper. Though it was expensive to entertain Christ for he did not come alone, but brought his disciples with him, yet she would not regard the cost of it. (How can we spend what we have better than in Christ's service!) Nay, though at this time it was grown dangerous to entertain him especially so near Jerusalem, yet she cared not what hazard she ran for his name's sake. Though there were many that rejected him, and would not entertain him, yet there was one that would bid him welcome. Though Christ is every where spoken against, yet there is a remnant to whom he is dear, and who are dear to him.
II.The attendance which Mary, the sister of Martha, gave upon the word of Christ, Luk 10:20.
1.She heard his word. It seems, our Lord Jesus, as soon as he came into Martha's house, even before entertainment was made for him, addressed himself to his great work of preaching the gospel. He presently took the chair with solemnity; for Mary sat to hear him, which intimates that it was a continued discourse. Note, A good sermon is never the worse for being preached in a house; and the visits of our friends should be so managed as to make them turn to a spiritual advantage. Mary, having this price put into her hands, sat herself to improve it, not knowing when she should have such another. Since Christ is forward to speak, we should be swift to hear.
2.She sat to hear, which denotes a close attention. Her mind was composed, and she resolved to abide by it: not to catch a word now and then, but to receive all that Christ delivered. She sat at his feet, as scholars at the feet of their tutors when they read their lectures; hence Paul is said to be brought up at the feet of Gamaliel. Our sitting at Christ's feet, when we hear his word, signifies a readiness to receive it, and a submission and entire resignation of ourselves to the guidance of it. We must either sit at Christ's feet or be made his footstool; but, if we sit with him at his feet now, we shall sit with him on his throne shortly.
III.The care of Martha about her domestic affairs:
But Martha was cumbered about much serving (Luk 10:40), and that was the reason why she was not where Mary was - sitting at Christ's feet, to hear his word. She was providing for the entertainment of Christ and those that came with him. Perhaps she had no notice before of his coming, and she was unprovided, but was in care to have every thing handsome upon this occasion; she had not such guests every day. Housekeepers know what care and bustle there must be when a great entertainment is to be made. Observe here,
1.Something commendable, which must not be overlooked.
(1.)Here was a commendable respect to our Lord Jesus; for we have reason to think it was not for ostentation, but purely to testify her good-will to him, that she made this entertainment. Note, Those who truly love Christ will think that well bestowed that is laid out for his honour.
(2.)Here was a commendable care of her household affairs. It appears, from the respect shown to this family among the Jews (Joh 11:19), that they were persons of some quality and distinction; and yet Martha herself did not think it a disparagement to her to lay her hand even to the service of the family, when there was occasion for it. Note, It is the duty of those who have the charge of families to look well to the ways of their household. The affectation of state and the love of ease make many families neglected.
2.Here was something culpable, which we must take notice of too.
(1.)She was for much serving. Her heart was upon it, to have a very sumptuous and splendid entertainment; great plenty, great variety, and great exactness, according to the fashion of the place. She was in care, peri pollēn diakonian - concerning much attendance. Note, It does not become the disciples of Christ to affect much serving, to affect varieties, dainties, and superfluities in eating and drinking; what need is there of much serving, when much less will serve?
(2.)She was cumbered about it; periespato - she was just distracted with it. Note, Whatever cares the providence of God casts upon us we must not be cumbered with them, nor be disquieted and perplexed by them. Care is good and duty; but cumber is sin and folly. (2.) She was then cumbered about much serving when she should have been with her sister, sitting at Christ's feet to hear his word. Note, Worldly business is then a snare to us when it hinders us from serving God and getting good to our souls.
IV.The complaint which Martha made to Christ against her sister Mary, for not assisting her, upon this occasion, in the business of the house (Luk 10:40): "Lord, dost thou not care that my sister, who is concerned as well as I in having things done well, has left me to serve alone? Therefore dismiss her from attending thee, and bid her come and help me." Now,
1.This complaint of Martha's may be considered as a discovery of her worldliness: it was the language of her inordinate care and cumber. She speaks as one in a mighty passion with her sister, else she would not have troubled Christ with the matter. Note, The inordinacy of worldly cares and pursuits is often the occasion of disturbance in families and of strife and contention among relations. Moreover, those that are eager upon the world themselves are apt to blame and censure those that are not so too; and while they justify themselves in their worldliness, and judge of others by their serviceableness to them in their worldly pursuits, they are ready to condemn those that addict themselves to the exercises of religion, as if they neglected the main chance, as they call it. Martha, being angry at her sister, appealed to Christ, and would have him say that she did well to be angry. Lord, doest not thou care that my sister has let me to serve alone? It should seem as if Christ had sometimes expressed himself tenderly concerned for her, and her ease and comfort, and would not have her go through so much toil and trouble, and she expected that he should now bid her sister take her share in it. When Martha was caring, she must have Mary, and Christ and all, to care too, or else she is not pleased. Note, Those are not always in the right that are most forward to appeal to God; we must therefore take heed, lest at any time we expect that Christ should espouse our unjust and groundless quarrels. The cares which he cast upon us we may cheerfully cast upon him, but not those which we foolishly draw upon ourselves. He will be the patron of the poor and injured, but not of the turbulent and injurious.
2.It may be considered as a discouragement of Mary's piety and devotion. Her sister should have commended her for it, should have told her that she was in the right; but, instead of this, she condemns her as wanting in her duty. Note, It is no strange thing for those that are zealous in religion to meet with hindrances and discouragements from those that are about them; not only with opposition from enemies, but with blame and censure from their friends. David's fasting, and his dancing before the ark, were turned to his reproach.
V.The reproof which Christ gave to Martha for her inordinate care, Luk 10:41.
She appealed to him, and he gives judgment against her: Martha, Martha, thou art careful and troubled about many things, whereas but one thing is needful.
1.He reproved her, though he was at this time her guest. Her fault was her over-solicitude to entertain him, and she expected he should justify her in it, yet he publicly checked her for it. Note, As many as Christ loves he rebukes and chastens. Even those that are dear to Christ, if any thing be amiss in them, shall be sure to hear of it. Nevertheless I have something against thee.
2.When he reproved her, he called her by her name, Martha; for reproofs are then most likely to do good when they are particular, applied to particular persons and cases, as Nathan's to David, Thou art the man. He repeated her name, Martha, Martha; he speaks as one in earnest, and deeply concerned for her welfare. Those that are entangled in the cares of this life are not easily disentangled. To them we must call again and again, O earth, earth, earth, hear the word of the Lord.
3.That which he reproved her for was her being careful and troubled about many things. He was not pleased that she should think to please him with a rich and splendid entertainment, and with perplexing herself to prepare it for him; whereas he would teach us, as not to be sensual in using such things, so not to be selfish in being willing that others should be troubled, no matter who or how many, so we may be gratified. Christ reproves her, both for the intenseness of her care ("Thou art careful and troubled, divided and disturbed by thy care"), and for the extensiveness of it, "about many things; thou dost grasp at many enjoyments, and so art troubled at many disappointments. Poor Martha, thou hast many things to fret at, and this puts thee out of humour, whereas less ado would serve." Note, Inordinate care or trouble about many things in this world is a common fault among Christ's disciples; it is very displeasing to Christ, and that for which they often come under the rebukes of Providence. If they fret for no just cause, it is just with him to order them something to fret at.
4.That which aggravated the sin and folly of her care was that but one thing is needful. It is a low construction which some put upon this, that, whereas Martha was in care to provide many dishes of meat, there was occasion but for one, one would be enough. There is need but of one thing - henos de esti chreia. If we take it so, it furnishes us with a rule of temperance, not to affect varieties and dainties, but to be content to sit down to one dish of meat, to half on one, Pro 23:1-3. It is a forced construction which some of the ancients put upon it: But oneness is needful, in opposition to distractions. There is need of one heart to attend upon the word, not divided and hurried to and fro, as Martha's was at this time. The one thing needful is certainly meant of that which Mary made her choice - sitting at Christ's feet, to hear his word. She was troubled about many things, when she should have applied herself to one; godliness unites the heart, which the world had divided. The many things she was troubled about were needless, while the one thing she neglected was needful. Martha's care and work were good in their proper season and place; but now she had something else to do, which was unspeakably more needful, and therefore should be done first, and most minded. She expected Christ to have blamed Mary for not doing as she did, but he blamed her for not doing as Mary did; and we are sure the judgment of Christ is according to truth. The day will come when Martha will wish she had set where Mary did.
VI.Christ's approbation and commendation of Mary for her serious piety:
Mary hath chosen the good part. Mary said nothing in her own defence; but, since Martha has appealed to the Master, to him she is willing to refer it, and will abide by his award; and here we have it.
1.She had justly given the preference to that which best deserved it; for one thing is needful, this one thing that she has done, to give up herself to the guidance of Christ, and receive the law from his mouth. Note, Serious godliness is a needful thing, it is the one thing needful; for nothing without this will do us any real good in this world, and nothing but this will go with us into another world.
2.She had herein wisely done well for herself. Christ justified Mary against her sister's clamours. However we may be censured and condemned by men for our piety and zeal, our Lord Jesus will take our part: But thou shalt answer, Lord, for me. Let us not then condemn the pious zeal of any, lest we set Christ against us; and let us never be discouraged if we be censured for our pious zeal, for we have Christ for us. Note, Sooner or later, Mary's choice will be justified, and all those who make that choice, and abide by it. But this was not all; he applauded her for her wisdom: She hath chosen the good part; for she chose to be with Christ, to take her part with him; she chose the better business, and the better happiness, and took a better way of honouring Christ and of pleasing him, by receiving his word into her heart, than Martha did by providing for his entertainment in her house. Note,
(1.)A part with Christ is a good part; it is a part for the soul and eternity, the part Christ gives to his favourites (Joh 13:8), who are partakers of Christ (Heb 3:14), and partakers with Christ, Rom 8:17.
(2.)It is a part that shall never be taken away from those that have it. A portion in this life will certainly be taken away from us, at the furthest, when we shall be taken away from it; but nothing shall separate us from the love of Christ, and our part in that love. Men and devils cannot take it away from us, and God and Christ will not.
(3.)It is the wisdom and duty of every one of us to choose this good part, to choose the service of God for our business, and the favour of God for our happiness, and an interest in Christ, in order to both. In particular cases we must choose that which has a tendency to religion, and reckon that best for us that is best for our souls. Mary was at her choice whether she would partake with Martha in her care, and get the reputation of a fine housekeeper, or sit at the feet of Christ and approve herself a zealous disciple; and, by her choice in this particular, Christ judges of her general choice.
(4.)Those who choose this good part shall not only have what they choose, but shall have their choice commended in the great day.
Historical interpretation
Nine Centuries of Reception
16 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The name of which village Luke indeed here omits, but John mentions, calling it Bethany. (John 11.)
Mary came and sat at his feet. This was as though she were sitting on firm ground at the feet of him who had forgiven the sinful woman her sins. She had put on a crown in order to enter into the kingdom of the Firstborn. She had chosen the better portion, the Benefactor, the Messiah himself. This will never be taken away from her. Martha’s love was more fervent than Mary’s, for before he had arrived there, she was ready to serve him. “Do you not care that my sister has left me to serve alone?” When he came to raise Lazarus to life, she ran and came out first.
(Const. Mon. c. 1.) Now every work and word of our Saviour is a rule of piety and virtue. For to this end did He put on our body, that as much as we can we might imitate His conversation.
(in reg. fus. int. 19.) It is foolish also to take food for the support of the body, and thereby in return to hurt the body, and to hinder it in the performance of the divine command. If then a poor man come, let him receive a model and example of moderation in food, and let us not prepare our own tables for their sakes, who wish to live luxuriously. For the life of the Christian is uniform, ever tending to one object, namely, the glory of God. But the life of those who are without is manifold and vacillating, changed about at will. And how in truth canst thou, when thou settest thy table before thy brother with profusion of meats, and for the pleasure of feasting sake, accuse him of luxury, and revile him as a glutton, censuring his indulgence in that which thou thyself affordest him? Our Lord did not commend Martha when busied about much serving.
Now every work and word of our Savior is a rule of piety and virtue For to this enddid He put on our body, that as much as we can we might imitate His conversation.
It is foolish also to take food for the support of the body, and thereby in return to hurt the body, and to hinder it in the performance of the divine command. If then a poor man come, let him receive a model and example of moderation in food, and let us not prepare our own tables for their sakes, who wish to live luxuriously. For the life of the Christian is uniform, ever tending to one object, namely, the glory of God. But the life of those who are without is manifold and vacillating, changed about at will. And how in truth can you, when you set your table before your brother with profusion of meats, and for the pleasure of feasting sake, accuse him of luxury, and revile him as a glutton, censuring his indulgence in that which you yourself afford him? Our Lord did not commend Martha when busied about much serving.
Virtue does not have a single form. In the example of Martha and Mary, there is added the busy devotion of the one and the pious attention of the other to the Word of God, which, if it agrees with faith, is preferred even to the very works, as it is written: “Mary has chosen the good portion, which shall not be taken away from her.” So let us also strive to have what no one can take away from us, so that not careless but diligent hearing may be granted to us. For even the seeds of the heavenly Word itself are likely to be taken away if they are sowed by the wayside. Let the desire for wisdom lead you as it did Mary. It is a greater and more perfect work. Do not let service divert the knowledge of the heavenly Word.… Nor is Martha rebuked in her good serving, but Mary is preferred because she has chosen the better part for herself, for Jesus abounds with many blessings and bestows many gifts. And therefore the wiser chooses what she perceives as foremost.
For relationship does not make a neighbour, but compassion, for compassion is according to nature. For nothing is so natural as to assist one who shares our nature.
May you then like Mary be influenced by the desire of wisdom. For this is the greater, this the more perfect work. Nor let the care of ministering to others turn thy mind from the knowledge of the heavenly word, nor reprove or think indolent those whom thou seest seeking after wisdom.
It is not said of Mary simply that she sat near Jesus, but at His feet, to show her diligence, stedfastness, and zeal, in hearing, and the great reverence which she had for our Lord.
(Ser. 103.) But the Lord, who came to his own, and his own received him not, (John 1:12.) was received as a guest, for it follows, And a certain woman named Martha received him into her house, &c. as strangers are accustomed to be received. But still a servant received her Lord, the sick her Saviour, the creature her Creator. But if any should say, "O blessed are they who have been thought worthy to receive Christ into their houses," grieve not thou, for He says, For inasmuch as ye have done it to the least of my brethren, ye have done it unto me. (Matt. 25:40.) But taking the form of a servant, He wished therein to be fed by servants, by reason of His condescension, not His condition. He had a body in which He was hungry and thirsty, but when He was hungry in the desert, Angels ministered to Him. (Matt. 4:11.) In wishing therefore to be fed, He came Himself to the feeder.
The Lord had a body. And just as he deigned to assume a physical body for our sake, so also did he deign to be hungry and thirsty. As a result of the fact that he deigned to be hungry and thirsty, he condescended to be fed by those he himself enriched. He condescended to be received as a guest, not from need but from favor.Martha was busy satisfying the needs of those who were hungry and thirsty. With deep concern, she prepared what the Holy of Holies and his saints would eat and drink in her house. It was an important but transitory work. It will not always be necessary to eat and drink, will it? When we cling to the most pure and perfect Goodness, serving will not be a necessity.
To cling always to God and to the things of God—this must be our major effort, this must be the road that the heart follows unswervingly. Any diversion, however impressive, must be regarded as secondary, low-grade and certainly dangerous. Martha and Mary provide a most beautiful scriptural paradigm of this outlook and of this mode of activity. In looking after the Lord and his disciples, Martha did a very holy service. Mary, however, was intent on the spiritual teaching of Jesus, and she stayed by his feet, which she kissed and anointed with the oil of her good faith.… In saying “Mary chose the good portion,” he was saying nothing about Martha, and in no way was he giving the appearance of criticizing her. Still, by praising Mary he was saying that the other was a step below her. Again, by saying “it will not be taken away from her,” he was showing that Martha’s role could be taken away from her, since the service of the body can only last as long as the human being is there, whereas the zeal of Mary can never end.
By His own example then He teaches His disciples how they ought to behave in the houses of those who receive them, namely, when they come to a house, they should not remain idle, but rather fill the minds of those who receive them with sacred and divine teaching. But let those who make ready the house, go to meet their guests gladly and earnestly, for two reasons. First, indeed, they will be edified by the teaching of those whom they receive; next also they will receive the reward of charity. And hence it follows here, But Martha was cumbered about much serving, &c.
Or else, when certain brethren have received God, they will not be anxious about much service, nor ask for those things which are not in their hands, and are beyond their needs. For every where and in every thing that which is superfluous is burdensome. For it begets weariness in those who are wishing to bestow it, while the guests feel that they are the cause of trouble.
A brother went to visit Silvanus on Mount Sinai. When he saw the brothers hard at work, he said to the old man, ‘ “Labour not for the meat which perisheth” (John 6:27) and “Mary hath chosen the best part” (Luke 10:42).’ Silvanus said to his disciple Zacharias, ‘Put this brother in a cell where there is nothing.’ When three o’clock came, the visitor kept looking at the door, to see when they would send someone to invite him to eat but no one did so. So he got up and went to Silvanus and said, ‘Abba, don’t the brethren eat today?’ He said, ‘Yes, they have eaten already.’ The brother said, ‘Why didn’t you call me?’ He replied, ‘You are so spiritual you do not need food. We are earthly, and since we want to eat, we work with our hands. But you have chosen the good part, reading all day, and not wanting to take earthly food.’ When the brother heard this he prostrated himself in penitence and said, ‘Forgive me, abba.’ Silvanus said, ‘I think Mary always needs Martha, and by Martha’s help Mary is praised.’
(6. Mor. c. 18.) Or by Mary who sat and heard our Lord's words, is signified the contemplative life; by Martha engaged in more outward services, the active life. Now Martha's care is not blamed, but Mary is praised, for great are the rewards of an active life, but those of a contemplative are far better. Hence Mary's part it is said will never be taken away from her, for the works of an active life pass away with the body, but the joys of the contemplative life the rather begin to increase from the end.
The love of God and our neighbour, which was contained above in words and parables, is here set forth in very deed and reality; for it is said, Now it came to pass, as they went, that he entered into a certain village.
It happened, as they were going, that he entered a certain village, and a certain woman named Martha welcomed him into her house. And she had a sister named Mary. This reading is beautifully connected to the preceding one. For as that one designates love of God and neighbor through words and parables, this one designates it through deeds and truth. These two beloved sisters of the Lord demonstrate the two spiritual lives by which the present holy Church is exercised. Indeed, Martha represents the active life, by which we are united to our neighbor in charity; Mary represents the contemplative life, by which we long for the love of God. For the active life is to give bread to the hungry, to teach the ignorant the word of wisdom, to correct the erring, to bring back the proud to the way of humility, to take care of the sick, to dispense what is expedient to each one, and to foresee how those entrusted to us may be able to subsist. The contemplative life, however, is to retain the love of God and neighbor with the whole mind, but to rest from external action, adhering solely to the desire of the Creator, so that one no longer wishes to act but, having cast aside all cares, the soul burns with the desire to behold the face of its Creator, so that it regrets to bear the burden of the corruptible flesh and with all its desires aspires to join the hymnic choirs of angels, to be mixed with the heavenly citizens, to rejoice in the eternal incorruption in the sight of God.
Our Lord does not then forbid hospitality, but the troubling about many things, that is to say, hurry and anxiety. And mark the wisdom of our Lord, in that at first He said nothing to Martha, but when she sought to tear away her sister from hearing, then the Lord took occasion to reprove her. For hospitality is ever honoured as long as it keeps us to necessary things. But when it begins to hinder us from attending to what is of more importance, then it is plain that the hearing of the divine word is the more honourable.
Continue studying Luke 10:38 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Luke 10:38 initiates a pivotal moment in Jesus' journey, describing His entry into a village and His reception by a woman named Martha into her home. This seemingly simple act of hospitality serves as the foundational setting for a profound teaching on spiritual priorities, contrasting the busyness of service with the quiet devotion of listening to Christ, thereby establishing the domestic context for an enduring lesson on discipleship.
Context
Literary Context
This verse immediately follows the profound Parable of the Good Samaritan, which concludes with Jesus' command to "Go, and do thou likewise" (Luke 10:37). The transition from a public teaching on neighborly love to a private domestic scene involving Martha and Mary is abrupt yet intentional, shifting the focus from external action to internal spiritual disposition. It is part of Luke's larger "travel narrative" or "journey to Jerusalem" (Luke 9:51-19:27), where Jesus consistently teaches His disciples about the nature of the Kingdom of God and the demands of discipleship as He moves towards His ultimate destination. The encounter with Martha and Mary, therefore, is not an isolated incident but an integral part of Jesus' ongoing instruction to those who follow Him.
Historical & Cultural Context
In ancient Near Eastern society, hospitality was not merely a social custom but a sacred duty and a cornerstone of communal life. To offer shelter, food, and refreshment to a traveler, especially a revered teacher or prophet, was a highly esteemed act of virtue and a mark of honor for the host. The "certain village" mentioned, though unnamed in Luke, is traditionally understood to be Bethany, located on the eastern slope of the Mount of Olives, just a few miles from Jerusalem. This village was home to Martha, Mary, and their brother Lazarus, as confirmed by John 11:1. Houses in this period typically had a central courtyard, and rooms would open onto it, providing a setting suitable for receiving guests. Women played a crucial role in managing the household and extending hospitality, often taking on the demanding tasks of preparing meals and ensuring guest comfort. Martha's immediate reception of Jesus into her home highlights her adherence to these deeply ingrained cultural expectations of hospitality.
Key Themes
The introduction of Martha and her home in Luke 10:38 establishes several key themes that resonate throughout this passage and the broader Gospel. Firstly, Hospitality is paramount, showcasing Martha's initiative to welcome Jesus, embodying the virtue of opening one's home and life to others, especially the Lord. This act is a tangible expression of love and service. Secondly, the theme of Receiving Jesus extends beyond physical lodging; it symbolizes an openness to His presence and teaching in one's personal sphere, setting the stage for the subsequent lesson on spiritual priorities. Thirdly, the phrase "as they went" underscores the Itinerant Nature of Jesus' Ministry, emphasizing His constant movement and engagement with people in various settings, bringing His message and presence directly into their lives and homes. This dynamic journey is central to Luke's portrayal of Jesus' mission, as seen in passages like Luke 4:43 where He declares He must preach the good news of the kingdom of God to other towns also.
Exposition and Analysis
Key Word Analysis
This verb signifies "to come into being," "to become," or "to happen." It is a common introductory phrase in the Gospels, often used to transition to a new event or narrative segment. Here, it signals the commencement of a significant interaction, marking the beginning of Jesus' encounter with Martha and her household. Its usage underscores the unfolding of God's plan through ordinary events.
This term simply refers to an adult female. While seemingly straightforward, in this context, it highlights Martha's individual agency and role as the head or primary manager of the household who takes the initiative to invite Jesus. The subsequent naming of "Martha" further personalizes this "certain woman," emphasizing her specific identity and actions.
Derived from hypó (under) and déchomai (to receive), this verb literally means "to receive under one's roof," or "to entertain hospitably." It conveys a deliberate and welcoming act of taking someone into one's home, suggesting a warm and intentional invitation rather than a casual encounter. Martha's action is portrayed as an active, personal initiative to extend genuine hospitality to Jesus and His traveling companions.
Verse Breakdown
"¶ Now it came to pass, as they went"
This opening clause serves as a narrative transition, indicating the continuation of Jesus' journey (the "travel narrative" in Luke). The phrase "as they went" emphasizes the ongoing, dynamic, and itinerant nature of Jesus' ministry, not confined to one place but actively moving and engaging with people wherever He went. It sets the scene for an encounter that occurs amidst His purposeful travels.
"that he entered into a certain village"
This specifies the location of the next significant event. The village is left unnamed by Luke, perhaps to generalize the lesson that follows, though tradition identifies it as Bethany. Jesus' act of "entering" signifies His intentional engagement with the local community and His willingness to step into the private sphere of individuals, bringing His presence and teaching directly to them.
"and a certain woman named Martha received him into her house"
This final clause introduces the central figure of the immediate narrative and highlights her pivotal action. Martha is identified by name, giving her a distinct identity and role. Her act of "receiving" Jesus "into her house" is an act of profound hospitality, indicating her initiative and willingness to open her private dwelling to the Lord and His disciples, thereby setting the stage for the deeper spiritual lesson about priorities that unfolds in the subsequent verses.
Literary Devices
Luke 10:38 employs several literary devices to set the scene and introduce the characters. The opening phrase, "Now it came to pass," is a common Transitional Formula in biblical narratives, signaling a shift in setting or the beginning of a new episode, effectively moving the story forward. The use of Indefinite Articles like "a certain village" and "a certain woman" initially creates a sense of universality, suggesting that this encounter could happen anywhere or with anyone, before the woman is specifically named, adding a layer of particularity and personal connection. The naming of "Martha" serves as a form of Character Introduction, immediately establishing her as a key figure in the unfolding narrative. Furthermore, the verse uses Foreshadowing by setting up a domestic scene of hospitality, which subtly hints at the subsequent tension and teaching concerning the nature of service and devotion that will be explored in the following verses, thereby preparing the reader for a deeper theological discussion.
Theological and Thematic Connections
Luke 10:38 introduces the profound theological theme of divine presence in the domestic sphere. Jesus, the embodiment of God, enters a private home, signaling that His ministry is not confined to synagogues or public spaces but extends intimately into the everyday lives and personal environments of His followers. Martha's act of receiving Him into her house underscores the theological concept of hospitality as a tangible expression of faith and love, a practice deeply valued in both Old and New Testaments as a way of welcoming God Himself. This verse sets the stage for a critical discussion on the nature of discipleship, contrasting active service with contemplative listening, and ultimately elevating the priority of spiritual engagement over temporal concerns. It highlights that true reception of Christ involves not just physical welcome but also an openness of heart to His Word.
Reflection and Application
Luke 10:38 offers a powerful invitation for personal reflection on how we receive Christ into our own lives and homes. Martha's immediate and active hospitality serves as a commendable example of eagerness to host the Lord. This verse challenges us to consider the spaces we make available for Jesus, not just physically, but spiritually and emotionally. Are our lives and homes truly open to His presence, His teachings, and His transformative power? In a world filled with distractions and demands, Martha's initial welcome reminds us of the importance of intentionality in inviting Jesus into our daily routines and priorities. It prompts us to examine whether our initial enthusiasm for serving Him is balanced with a deeper desire to simply be with Him, setting the stage for the vital lesson that unfolds in the subsequent verses about choosing the "good part." Our hospitality, whether literal or metaphorical, should always stem from a genuine desire to honor and commune with the Lord.
Questions for Reflection
FAQ
Why is the village not named in Luke 10:38?
While tradition and other Gospel accounts (John 11:1) identify the village as Bethany, Luke's decision to leave it unnamed in Luke 10:38 is likely intentional. By referring to it as "a certain village," Luke broadens the applicability of the subsequent lesson. It suggests that the principles of hospitality and spiritual priorities are not confined to a specific geographical location or a particular family, but are universal truths relevant to any believer, anywhere, who opens their home and heart to Jesus. This anonymity allows the focus to remain on the actions of Martha and Mary and the teaching Jesus imparts, rather than on the specific locale.
Christ-Centered Fulfillment
Luke 10:38, though seemingly a simple narrative introduction, profoundly foreshadows the Christ-centered fulfillment of God's desire to dwell among His people. Martha's act of receiving Jesus into her physical house prefigures the ultimate reality that in Christ, God Himself "tabernacled" among us (John 1:14), making His dwelling not just in a temple, but in human flesh. This initial act of hospitality by Martha points to the greater spiritual reality that believers are called to receive Christ not just into their homes, but into their very hearts, becoming a "temple of the Holy Spirit" (1 Corinthians 6:19). Jesus' entry into Martha's house symbolizes His ongoing desire to enter into the lives of individuals, offering intimate fellowship and transforming presence. Just as He sought to be welcomed by Martha, He continually seeks to be welcomed by all who hear His voice and open the door (Revelation 3:20), establishing a relationship where He is not merely a guest, but the honored Lord of the household, fulfilling the promise of Emmanuel, "God with us" (Matthew 1:23).