Has the Pandemic Touched Mary and Martha? Mary Stromer Hanson May 5, 2021
Have you ever decided whether you are a “Mary” or a “Martha”? If the pandemic has taught us anything, it is the importance of the “Marthas” of the world.
You are not a lessor disciple because you do critical hands-on service! Yet, as usually taught, this lesson scolds for not taking time to carve out even minutes to do the recommended Bible study.
The pandemic has reinforced the importance of better understanding of Luke 10:38-42 and an improved translation of the text. For too long the Mary and Martha story has been used to elevate passive learning above hands-on occupations. Isn’t that correct? Didn’t Jesus himself praise Mary’s study at his feet above the serving of Martha?
THE MARY AND MARTHA STORY DOES NOT REINFORCE “passive study” OVER “active hands-on” SERVICE!
The sisters’ dilemma does not reinforce the Jesus’ preference for any kind of work. This is not what the story teaches. Do not let the Mary and Martha story of Luke 10:38-42 undermine the dignity of so much work that must be done for all of us to have comfortable, efficient everyday lives. Mary and Martha do not reinforce the undervaluing of any kind of work.
True or False:
This story applies to women only:
Absolutely not. Both men and women are doing the hands-on labor of the working world.
In the Jewish tradition women were not allowed to learn from a rabbi.
While women were not encouraged, they were not forbidden to study Torah at that time. A century later, rabbis are often quoted as forbidding women to learn, but that was their ideal and not likely the reality. Exceptions are known.
The scene takes place in Bethany near Jerusalem:
Not likely, Jesus is in Galilee not near Jerusalem at this point in Luke. Do not conflate Luke 10:38-42 with John 11-12.
Jesus is with his disciples when he visits Martha:
Most likely not. In Vs. 38 the grammar even in English translations indicates that Jesus was alone when he entered the village of a woman named Martha by himself.
Martha is preparing food for Jesus and disciples:
No mention of food prep or a dinner occasion is in the text. Martha’s activity is described as diakonos, which includes serving in many different capacities. This word is translated as “deacon” later in church history.
Martha is overworked because of food prep:
No, she is upset because Mary is gone, and Martha does not know where her sister is. Jesus does know. Mary is following him in ministry with other women disciples (Luke 8:1-3).
In this scene Mary is sitting at the feet of Jesus:
No. Note that Mary never speaks in this scene. She does not speak or defend herself because she is not present. Jesus does know where she is. That is why Martha pleads with Jesus, “Tell her that I need help.” Martha needs help with her service in the community. She is burnt-out.
Jesus affirms women’s place to learn from him as a rabbi:
He does; he teaches women on many other occasions, but this is not new information. In this passage, Mary and Martha already have the reputation as Jesus’ students. They are now actively serving as disciples according to their calls.
Mary is the studied sister, Martha the practical:
No, they are both known as his students or “sitters at the feet.” Read the grammar in Greek* carefully. Translation: “Martha has a sister who also is one known as a ‘sitter at the feet, always learning’.”
Martha is the sister reprimanded by Jesus and Mary “gets it right.”
True, but for much more understandable reasons. Martha wants Jesus to tell Mary to come home to her. Jesus tells Martha that Mary has chosen “good” and he will not call Mary from the disciples following him in the countryside.
Jesus tells Martha to prepare fewer dishes or maybe only one:
No, look up the Greek* text. Many textual variants occur in this passage which were probably added later to soften Jesus’ words to Martha.
Jesus affirms Mary’s study over Martha’s work:
No, he says Mary has chosen “good.” The Greek* word used is agathos which does not have to be translated as “better” but also “good.” Mary has chosen “good,” and it will not be taken away from her. Jesus does not prefer Mary’s vocation over Martha’s.
*These conclusions are the result of my MA thesis in Biblical Studies at Denver Seminary. More information is available on my website Mary’s Sword. Backup for the details of translation is clearly explained in my book: The New Perspective on Mary and Martha: Do not Preach Mary and Martha Again Until You Read This! (Wipf and Stock, 2013). Available on Amazon, Wipf and Stock, CBE Catalog
You are not a lessor disciple because you do critical hands-on service! Yet, as usually taught, this lesson scolds for not taking time to carve out even minutes to do the recommended Bible study.
The pandemic has reinforced the importance of better understanding of Luke 10:38-42 and an improved translation of the text. For too long the Mary and Martha story has been used to elevate passive learning above hands-on occupations. Isn’t that correct? Didn’t Jesus himself praise Mary’s study at his feet above the serving of Martha?
THE MARY AND MARTHA STORY DOES NOT REINFORCE “passive study” OVER “active hands-on” SERVICE!
The sisters’ dilemma does not reinforce the Jesus’ preference for any kind of work. This is not what the story teaches. Do not let the Mary and Martha story of Luke 10:38-42 undermine the dignity of so much work that must be done for all of us to have comfortable, efficient everyday lives. Mary and Martha do not reinforce the undervaluing of any kind of work.
True or False:
This story applies to women only:
Absolutely not. Both men and women are doing the hands-on labor of the working world.
In the Jewish tradition women were not allowed to learn from a rabbi.
While women were not encouraged, they were not forbidden to study Torah at that time. A century later, rabbis are often quoted as forbidding women to learn, but that was their ideal and not likely the reality. Exceptions are known.
The scene takes place in Bethany near Jerusalem:
Not likely, Jesus is in Galilee not near Jerusalem at this point in Luke. Do not conflate Luke 10:38-42 with John 11-12.
Jesus is with his disciples when he visits Martha:
Most likely not. In Vs. 38 the grammar even in English translations indicates that Jesus was alone when he entered the village of a woman named Martha by himself.
Martha is preparing food for Jesus and disciples:
No mention of food prep or a dinner occasion is in the text. Martha’s activity is described as diakonos, which includes serving in many different capacities. This word is translated as “deacon” later in church history.
Martha is overworked because of food prep:
No, she is upset because Mary is gone, and Martha does not know where her sister is. Jesus does know. Mary is following him in ministry with other women disciples (Luke 8:1-3).
In this scene Mary is sitting at the feet of Jesus:
No. Note that Mary never speaks in this scene. She does not speak or defend herself because she is not present. Jesus does know where she is. That is why Martha pleads with Jesus, “Tell her that I need help.” Martha needs help with her service in the community. She is burnt-out.
Jesus affirms women’s place to learn from him as a rabbi:
He does; he teaches women on many other occasions, but this is not new information. In this passage, Mary and Martha already have the reputation as Jesus’ students. They are now actively serving as disciples according to their calls.
Mary is the studied sister, Martha the practical:
No, they are both known as his students or “sitters at the feet.” Read the grammar in Greek* carefully. Translation: “Martha has a sister who also is one known as a ‘sitter at the feet, always learning’.”
Martha is the sister reprimanded by Jesus and Mary “gets it right.”
True, but for much more understandable reasons. Martha wants Jesus to tell Mary to come home to her. Jesus tells Martha that Mary has chosen “good” and he will not call Mary from the disciples following him in the countryside.
Jesus tells Martha to prepare fewer dishes or maybe only one:
No, look up the Greek* text. Many textual variants occur in this passage which were probably added later to soften Jesus’ words to Martha.
Jesus affirms Mary’s study over Martha’s work:
No, he says Mary has chosen “good.” The Greek* word used is agathos which does not have to be translated as “better” but also “good.” Mary has chosen “good,” and it will not be taken away from her. Jesus does not prefer Mary’s vocation over Martha’s.
*These conclusions are the result of my MA thesis in Biblical Studies at Denver Seminary. More information is available on my website Mary’s Sword. Backup for the details of translation is clearly explained in my book: The New Perspective on Mary and Martha: Do not Preach Mary and Martha Again Until You Read This! (Wipf and Stock, 2013). Available on Amazon, Wipf and Stock, CBE Catalog
About This Book
The New Perspective on Mary and Martha gives Mary and Martha a total makeover. No longer is this familiar passage about prioritizing spiritual pursuits over the tyranny of the practical. The results of a close reading of the text and careful exegesis of the Greek has Martha escaping the kitchen and Mary is not even in the house! Martha is still overly worried, not about housework, but over the much more understandable concern about her (younger) sister. Mary, who is out of the village, follows her call, ministering on the road with Jesus. Luke 10:38-42 is about discipleship, ministry, trust, and the new family of Jesus.
Book Review by Judith A. Diehl
Priscilla Papers Vol. 28, No.2 Book Review by Judith A. Diehl
Recently, as I was listening to a Christian radio station, the female announcer shared that she was feeling guilty about her busy life. She made reference to the biblical “story of Mary and Martha,” typically feeling at fault because she was not taking ample time to “sit at Jesus’ feet” properly. She went on to say that Martha had it wrong because she was more concerned about her chores than she was about being in the presence of the Lord. These two sisters are examples, one positive and one negative. Read more . . .
Recently, as I was listening to a Christian radio station, the female announcer shared that she was feeling guilty about her busy life. She made reference to the biblical “story of Mary and Martha,” typically feeling at fault because she was not taking ample time to “sit at Jesus’ feet” properly. She went on to say that Martha had it wrong because she was more concerned about her chores than she was about being in the presence of the Lord. These two sisters are examples, one positive and one negative. Read more . . .
Book Review by Ruth Burton
This book is a wonderful collection of stories written for a young audience about girls in the Bible who dared to either speak up or work in difficult situations. The author has added beautiful fictional details to the stories so that the reader can imagine what life was like for these girls. She really gives the reader a sense of what the context was for these often-told stories. It's clear that she did a lot of research on the culture of the time. Read more . . .
Presentation for CBE Denver
From the CBE Blog The Scroll October 23, 2013
Have you revisited Mary and Martha lately (Luke 10:38–42)? You remember their house where Martha is “over busy” making preparations for Jesus’ arrival, and Mary ignores the obvious need to help her sister, preferring to listen at the feet of Jesus. In desperation, Martha appeals to Jesus, the male authority in the house, to get her sister’s priorities in line with the cultural expectations for women. Martha appears to be reprimanded by Jesus while Mary is vindicated. Many times, this story is interpreted as presenting one sister upheld at the expense of the other, preferring women who do not complain. Read more . . .
Mention in Bible Odyssey by Mary Ann Beavis
When most people read this story, they often imagine a harried housewife complaining about her lazy sister. Jesus’ gentle rebuke reminds his audience to attend to what’s important—his presence. However, Martha is not shown doing housework, and Jesus doesn’t specify what the “one thing...the better part” is. Rather, Martha is a householder who hosts Jesus; she is engaged in much “work” or, better, “service” (Greek: diakonian). By contrast, Luke depicts Mary as a disciple sitting at Jesus’ feet. Both women are engaged in different aspects of ministry, or ways of following Jesus and his teachings. The story illustrates how householders should treat visiting teachers. Mary Stromer Hanson observes that it isn’t even clear that Mary is in the house with Martha and Jesus; possibly, Martha’s complaint is that Mary’s discipleship has taken her away from home. Read more . . .
Patheos Guest Blog of Scott McKnight
Mary AND Martha, by Mary Stromer Hanson JULY 1, 2016 BY SCOT MCKNIGHT
Mary and Martha continue to stir up heated dispute in the church, but their contribution to egalitarian arguments appears to have been wrung dry. I propose a new look at the sisters—a look that goes far beyond the tale of a “Mary” trying to fit into a “Martha” world.
The Old Interpretation
The primary takeaway from the traditional interpretation of Mary and Martha is the importance of putting “first things first.” In other words, crumbs under the sofa cushions are a sign of correct priorities. Jesus is said to be admonishing us to cut housekeeping corners for the sake of Bible study.
Let’s examine the usual discussion points. Do we really believe these sisters were too wimpy to settle their disagreements themselves? How would our interpretation of the story change if Martha had been doing work considered more crucial than what has historically been viewed as “women’s work”? Do our stereotypical attitudes towards women and their work skew our interpretation of this text? Does the traditional understanding of this passage fit with Jesus’ theology of service and the use of gifts? Is the traditional interpretation constructive for women? Read More . . .
Mary and Martha continue to stir up heated dispute in the church, but their contribution to egalitarian arguments appears to have been wrung dry. I propose a new look at the sisters—a look that goes far beyond the tale of a “Mary” trying to fit into a “Martha” world.
The Old Interpretation
The primary takeaway from the traditional interpretation of Mary and Martha is the importance of putting “first things first.” In other words, crumbs under the sofa cushions are a sign of correct priorities. Jesus is said to be admonishing us to cut housekeeping corners for the sake of Bible study.
Let’s examine the usual discussion points. Do we really believe these sisters were too wimpy to settle their disagreements themselves? How would our interpretation of the story change if Martha had been doing work considered more crucial than what has historically been viewed as “women’s work”? Do our stereotypical attitudes towards women and their work skew our interpretation of this text? Does the traditional understanding of this passage fit with Jesus’ theology of service and the use of gifts? Is the traditional interpretation constructive for women? Read More . . .
Links to Scholarly Papers
Priscilla Papers Vol 26 No 2 Spring 2012: "Mary and Martha: Models of Leadership."
Leadership in Unlikely Places
If one were seeking nominations for a leadership position, Mary of Bethany, as judged by human criteria for leadership, would not likely be a person to get the nod. Faced with the death of her brother in John 11, she appears to be overcome by nearly catatonic sorrow. Upon approaching Jesus, she falls at his feet and mouths words identical to those with which her sister had greeted him moments before: “Jesus, if you had been here, my brother would not have died” (11:32). Her more vocal sister is the one who takes command of the situation; Martha anticipates Jesus’ entry into the village and approaches him without waiting to be called. In the face of tragedy, she maintains the necessary composure to engage in a theological discussion that eventually results in Jesus’ “I am” statement. Martha’s confession is held up as the equivalent of Peter’s confession in the Synoptics and John’s purpose statement in 20:31. Read more. . .
Leadership in Unlikely Places
If one were seeking nominations for a leadership position, Mary of Bethany, as judged by human criteria for leadership, would not likely be a person to get the nod. Faced with the death of her brother in John 11, she appears to be overcome by nearly catatonic sorrow. Upon approaching Jesus, she falls at his feet and mouths words identical to those with which her sister had greeted him moments before: “Jesus, if you had been here, my brother would not have died” (11:32). Her more vocal sister is the one who takes command of the situation; Martha anticipates Jesus’ entry into the village and approaches him without waiting to be called. In the face of tragedy, she maintains the necessary composure to engage in a theological discussion that eventually results in Jesus’ “I am” statement. Martha’s confession is held up as the equivalent of Peter’s confession in the Synoptics and John’s purpose statement in 20:31. Read more. . .
Presentations at Conventions
Paper for presentation at SBL Atlanta
S22-330 Maria, Mariamne, Miriam: Rediscovering the Marys 4:00 PM – 6:30 Nov 22, 2015
Mary of Bethany: Her Leadership Uncovered
My premise is that Mary of Bethany is remembered as a stronger example of early Christian
leadership than previously recognized. Several studies of Mary Magdalene, including one by
Ann Graham Brock, have given Mary Magdalene more accurate and well-deserved attention.1
Mary of Nazareth, the mother of Jesus, has always been the most esteemed Mary. Usually any
character named Mary is assumed to be one of these two Marys. Mary of Bethany is the last to
be considered.
Mary Ann Beavis has proposed in two articles that many of the earliest references to a Mary in
non-canonical texts could actually be Mary of Bethany. She makes the case in her papers of
2012 and 2013 that when a Mary is referenced, and there is no specific indication that it is Mary
Magdalene, or Mary of Nazareth, this could be Mary of Bethany.2 In addition, when a Mary is
paired with Martha, this is most certainly Mary of Bethany.3 Read more . . .
Notes to Presentation at Society of Biblical Literature: Atlanta 2015
Mary of Bethany: Her Leadership Uncovered SBL Atlanta Mary Stromer Hanson
S22-330 Maria, Mariamne, Miriam: Rediscovering the Marys 4:00 PM – 6:30 Nov 22, 2015
Bibliography
Alexander, Loveday C. "Sisters in Adversity: Retelling Martha's Story." In A Feminist Companion to Luke, edited by Amy-Jill Levine, 197-213. Cleveland: The Pilgrim Press, 2004.
Beavis, Mary Ann. “Mary of Bethany and the Hermeneutics of Remembrance.” The Catholic Biblical Quarterly 75, (2013): 739-755.
_____. “Reconsidering Mary of Bethany.” The Catholic Biblical Quarterly 74, (2012): 281-297.
Graham Brock, Ann. Mary Magdalene, The First Apostle: The Struggle for Authority. Cambridge: Harvard University Press, 2003.
Caird, G.B. The Gospel of St. Luke. Baltimore: Penguin Books, 1963.
Conway, Colleen M. Men and Women in the Fourth Gospel: Gender and Johannine Characterization. Atlanta: Society of Biblical Literature, 1999. Read More . . .
Mary of Bethany: Her Leadership Uncovered SBL Atlanta Mary Stromer Hanson
S22-330 Maria, Mariamne, Miriam: Rediscovering the Marys 4:00 PM – 6:30 Nov 22, 2015
Bibliography
Alexander, Loveday C. "Sisters in Adversity: Retelling Martha's Story." In A Feminist Companion to Luke, edited by Amy-Jill Levine, 197-213. Cleveland: The Pilgrim Press, 2004.
Beavis, Mary Ann. “Mary of Bethany and the Hermeneutics of Remembrance.” The Catholic Biblical Quarterly 75, (2013): 739-755.
_____. “Reconsidering Mary of Bethany.” The Catholic Biblical Quarterly 74, (2012): 281-297.
Graham Brock, Ann. Mary Magdalene, The First Apostle: The Struggle for Authority. Cambridge: Harvard University Press, 2003.
Caird, G.B. The Gospel of St. Luke. Baltimore: Penguin Books, 1963.
Conway, Colleen M. Men and Women in the Fourth Gospel: Gender and Johannine Characterization. Atlanta: Society of Biblical Literature, 1999. Read More . . .
Paper for SBL March 29, 2014 at Denver University
What Was Martha Doing? Diakonia in Luke 10:38-42
Mary and Martha have drawn strong reactions in countless sermons and devotions over the years. Since the seventh century, this passage was the lectionary text for the feast of the Assumption of Mary. This is but one indication of the importance of Luke 10:38-42 because Mary, the mother of Jesus, is not a character in the text that was read on one of her feast days. Homilies from as early as Jerome, Origen, Cassian, and Augustine are still available to us. From the medieval period, Meister Eckhart, Teresa of Avila, and Bernard of Clairvaux produced several sermons on the text. The Reformers entered into the fray; they reinforced the work ethic, but not at the expense of the spiritual.Today best-selling authors have popularized the traditional story of Mary and Martha.
Quoting G.B. Caird, “Few stories in the Gospels have been as consistently mishandled as this one.” The text, as usually applied, leaves the reader in a quandary. Each reading raises new questions. According to Jesus himself, Mary is the example to follow, while Martha appears to be reprimanded. Yet, most women have sympathy for Martha. Or, is Martha’s activity good, but she should do less of it? Why does Mary not say anything in her defense? Is a “silent” woman the preferred example to one that “complains?” Is one sister necessarily an example of “good” and one an example of “not so good?”Must the sisters be set against each other?
Why would the “service” that Martha performed on this occasion of Jesus’ visit be considered unsatisfactory. Jesus himself offered extravagant practical service in his everyday ministry. He provided multitudes with abundant food and gathered the leftovers, he changed water to fine wine, and provided a bounteous harvest of fish. Likewise, in the parable immediately preceding our passage, the Good Samaritan provides generous resources to care for the left-for-dead traveler. Why is Martha then criticized for doing what Jesus himself demonstrated as exemplary care for one’s neighbor? What was Martha really doing in Luke 10:38-42? Read More . . .
Mary and Martha have drawn strong reactions in countless sermons and devotions over the years. Since the seventh century, this passage was the lectionary text for the feast of the Assumption of Mary. This is but one indication of the importance of Luke 10:38-42 because Mary, the mother of Jesus, is not a character in the text that was read on one of her feast days. Homilies from as early as Jerome, Origen, Cassian, and Augustine are still available to us. From the medieval period, Meister Eckhart, Teresa of Avila, and Bernard of Clairvaux produced several sermons on the text. The Reformers entered into the fray; they reinforced the work ethic, but not at the expense of the spiritual.Today best-selling authors have popularized the traditional story of Mary and Martha.
Quoting G.B. Caird, “Few stories in the Gospels have been as consistently mishandled as this one.” The text, as usually applied, leaves the reader in a quandary. Each reading raises new questions. According to Jesus himself, Mary is the example to follow, while Martha appears to be reprimanded. Yet, most women have sympathy for Martha. Or, is Martha’s activity good, but she should do less of it? Why does Mary not say anything in her defense? Is a “silent” woman the preferred example to one that “complains?” Is one sister necessarily an example of “good” and one an example of “not so good?”Must the sisters be set against each other?
Why would the “service” that Martha performed on this occasion of Jesus’ visit be considered unsatisfactory. Jesus himself offered extravagant practical service in his everyday ministry. He provided multitudes with abundant food and gathered the leftovers, he changed water to fine wine, and provided a bounteous harvest of fish. Likewise, in the parable immediately preceding our passage, the Good Samaritan provides generous resources to care for the left-for-dead traveler. Why is Martha then criticized for doing what Jesus himself demonstrated as exemplary care for one’s neighbor? What was Martha really doing in Luke 10:38-42? Read More . . .
Winning Article for CBE Student Contest
THE NARRATIVE FUNCTION OF MARY OF BETHANY:
HER LEADERSHIP OF THE JEWS
Leadership in Unlikely Places
If one were seeking nominations for a leadership position, Mary of Bethany, as judged by
human criteria for leadership, would not likely be a person to get the nod. Faced with the death
of her brother in John 11, she appears to be overcome by catatonic sorrow. Upon approaching
Jesus, she falls at his feet and mouths words identical with those her sister had greeted him
moments before: “Jesus, if you had been here my brother would not have died” (11:32). Her
more vocal sister is the one who takes command of the situation; Martha anticipates Jesus’ entry
into the village and approaches him without waiting to be called. In the face of tragedy, she
maintains the necessary composure to engage in a theological discussion that eventually results
in Jesus’ “I am” statement. Martha’s confession is held up as the equivalent of Peter’s confession
in the Synoptics and the model Johannine confession according to 20:31. Read more . . .
HER LEADERSHIP OF THE JEWS
Leadership in Unlikely Places
If one were seeking nominations for a leadership position, Mary of Bethany, as judged by
human criteria for leadership, would not likely be a person to get the nod. Faced with the death
of her brother in John 11, she appears to be overcome by catatonic sorrow. Upon approaching
Jesus, she falls at his feet and mouths words identical with those her sister had greeted him
moments before: “Jesus, if you had been here my brother would not have died” (11:32). Her
more vocal sister is the one who takes command of the situation; Martha anticipates Jesus’ entry
into the village and approaches him without waiting to be called. In the face of tragedy, she
maintains the necessary composure to engage in a theological discussion that eventually results
in Jesus’ “I am” statement. Martha’s confession is held up as the equivalent of Peter’s confession
in the Synoptics and the model Johannine confession according to 20:31. Read more . . .
Buy This Book
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