Preaching Paths 20 July 2025 Proper 11C

Sally A. Brown, Professor Emerita, Princeton Theological Seminary

This week, as last, the gospel reading before us is a familiar one. Today’s text tells the story of Jesus’ visit with Mary and Martha (Luke 10:38-42). But if last week’s task was to discover new layers of meaning in a familiar parable, this week’s task may be to dislodge some common misconceptions about the text. All too often, sermons on this text have taught that Martha’s behavior is reprehensible, while Mary’s is admirable. Yet, factors in the story’s literary and cultural context suggest a more nuanced, and more helpful, interpretation.

First, given the emphasis in Luke’s preceding material on hospitality (the sending of the 72, 10:4-10) and service (the Samaritan, 10:25-37), it is unlikely that Jesus would would denigrate Martha’s warmly welcoming hospitality (the verb is intensive); nor would Jesus be likely to  discount her desire to provide abundant hospitality for Jesus and his companions. Thus, it cannot be that Jesus is establishing a rule that Bible study is better than feeding the poor. It is notable that Jesus’ visit takes place amidst his urgent pilgrimage to Jerusalem (9:51-19:27). His journey began not long after the Transfiguration, when a divine voice declared, “This is my Son, my Chosen; listen to him!” (9:35). Subsequently, Jesus put potential followers on notice that customary family obligations that, in other circumstances, would be compulsory, must not stand in the way of hearing and sharing news of the reign of God come near (9:57-62). This backdrop frames Jesus’ visit with these sisters. Time for learning from him is short.

In v. 40, Martha complains that she is overwhelmed* and that Jesus does not seem to care that her sister, contrary to cultural norms, is sitting at his feet listening, instead of embracing the role society has assigned her: to assist with the domestic tasks hospitality requires. We have learned to hear Jesus’ response as a scolding; yet, it would be quite natural to hear it as empathetic. Jesus does exactly what modern pastoral care training would suggest. First, using her name twice (a signifier of compassion in the NT), he echoes her expression of distress. Next, he offers a reframing of her situation (“only one thing is needed,” not many things, vv 41b, 42a). Only after connecting with Martha in this way does he affirm that Mary’s choice to learn is legitimate (although many rabbis of his time refused to teach women). In effect, Jesus throws open his own door of welcome to Martha, suggesting that, in that moment, the customary, onerous obligations of hospitality can be set aside, for this is no ordinary visit. If Martha, too, chooses to sit at his feet, he will support and defend her choice.

For us, the reign of God has not simply drawn near; it has claimed us as co-heirs of a new creation through the risen Lord. What taken-for-granted norms or roles might the Spirit be urging us to set aside in order to participate more fully in the inbreaking of God’s new reality? This is a liberation story, not only for Mary and Martha, but for you and me, as well.

*This is possibly a better translation than “distracted”, as in the NRSV and elsewhere.