MARTA, Mary and Jesus' lesson on the dimension of the Eternal

«Marta, March, You struggle and you get acted for many things, But of one only one is needed. Maria chose the best part, that will not be removed "

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The evangelical song of this Sunday belongs to a tradition that only Luca knows, since it is not reported by the other Synoptics.

The fourth Gospel, however, knows Marta and Maria, The two women protagonists, and reports that they are resident in Bethany, with his brother Lazzaro. Over time, Pericopes has increased its strong influence on Christian spirituality, so much so that it becomes the paradigm of the contrast between active life to the contemplative one. For example, St. Francis of Assisi wrote a "rule" for the herds imagining that the friars should be inspired by these two sisters:

«Those who want to lead religious life in the hermitages, are three friars or at the most four. Two of them act as mothers […] and follow Marta's life, And the two who act as children that of Maria ".

Let's read the Evangelical text.

"During that time, while they were on the way, Jesus entered a village and a woman, named Marta, he hosted him. She had a sister, named Maria, which, Sitting at the foot of the Lord, he listened to his word. Marta, on the other hand, was distorted for the many services. Then he came forward and said: "Man, I don't care anything that my sister left me alone to serve? So say that help me ". But the Lord replied: «Marta, March, You struggle and you get acted for many things, But of one only one is needed. Maria chose the best part, that will not be removed " (LC 10,38-42).

This tale He is placed by Luca after the beginning of Jesus' journey to Jerusalem. More precisely after he stopped to answer the question of a doctor of the law on who is the "next" and having told the parable of the good Samaritan. Following, continuing his journey to the Holy City, before going up for the Monte degli Ulivi and then arrive in the city, Jesus enters a village where the meeting with the two sisters Marta and Maria takes place. We know of the two women and his brother Lazzaro who is not mentioned by Luca. Some hypothesized that they were celibates, Because in the Gospels we are not talking about husbands for Marta and Maria, nor of a wife for Lazzaro, e, according to some commentator, they could belong to the group of pii Israelites called Esseni. Perhaps Jesus conquered followers even between pious essenes who ardently desired eschatological salvation and that in the first century AD. Intensify, apparently, The expectation of the Messiah Davidico? Lazzaro and his sisters Maria and Marta, clearly unmarried people who lived in Bethany near the Mount of Ulivi, they could be examples of sympathizers of this kind.

Much more interesting For us it is the fact that Luca placed this meeting immediately after the parable of the good Samaritan, making the readers perceive the gospel that the two scenes are connected. The parable served to explain what it means to do close; This page instead speaks of love for the Lord. In this way Luca, counterbalanced a philanthropic ideal perhaps too high, Bring the example of Marta and Maria. Some exegetes underline the accurate choice of the evangelist in presenting below the two scenes: The teaching contained in the song of Marta and Maria can be read in relation to the previous parable of the Samaritan which is done next, completing it, since it offers the foundation of merciful behavior. It is important to, that is, listen to the word of Jesus, because authentic expression of the divine will expressed in the commandment of the love of others. Listening to the Word of Christ is therefore the foundation of Christian behavior and becomes the essential condition for inheriting eternal life, who was the request of the doctor of the law. The words of Jesus in Marta, like this, they restore a priority and invite not to lose sight of the essential, what you really need, or, stay at the feet of Jesus.

From the Gospel of John we know that the guests of Jesus are friends of the Lord, in particular it is said of Lazzaro, but here, in Luca, as shown above, he is not remembered, nor is there a failure to curiosity about the emotions or feelings of Jesus towards the guests. We have two sisters, Two women, one of which is even sitting at the feet of Jesus, taking, therefore, The posture of the disciple. Now, never a Jewish master of the time would have accepted that a woman assumed the attitude of a disciple towards him. Mary's behavior is alienating and contravenes the rules imposed by the culture of time. Unless rare exceptions are well known the said rabbinic according to which women should not have been disciple of any teacher and even studying the Torah. That's why this text had ample resonance among those who seek a favorable voice in the Gospel on the identity and condition of women in the Christian community. If we look, indeed, Marta and Maria, We discover that the way they are represented touches a very current theme. Maria is depicted like a disciple at the foot of an Rabbi, While by Marta, Luca, Speaking of his "many services", Use the verb diakone. Listening to the word (v.39) Perhaps it does not remember the Ministry of the Word and the verb "serve" (v.40) does not refer to the Ministry of the Table, to diaconal tasks? The Gospel seems to report a trivial gesture of a person's welcome in his own home, But as often happens when Jesus is half, A simple event has unpredictable consequences. Let's see it closely. Luca writes that Marta and not Mary welcome Jesus to welcome:

“While they were on the way, Jesus entered a village and a woman, named Marta, he hosted him " (v.38).

We do not know why only Marta is mentioned: perhaps because it is then she who actually deals with hospitality? And why there is no man to welcome, as it was of practice, Another man who enters the house, come, eg, Abraham made guests in Mamre under his tent? The rest, It is not the only case that Luca tells us: Let's think of Lidia, that in the book of the acts of the Apostles the author presents as a small entrepreneur who even obliges Paul to stop in his home (At 16,15).

Marta welcomes, so, Jesus, But in a way we would say today "hyperactive". Luca writes that it was: "Distralta for the many services" (v. 40, According to the CEI), So much to be totally absorbed. It is excessively worried and lets itself be taken by anxiety. But on this point we must be precise. Where lies marta's mistake? Her, evidently, He performs too much his "service" (Diakonia) that, while it should be positive, The result is in truth prejudiced. They are neither the welcome of Marta, nor his intention to serve to fall under the blows of criticism, But the excess of his actions and the concerns that are at the origin. The text does not contrast the Diacony of the table or what was the lovely listening to the word.

Marta advances her protest to the master Jesus, without entering dialogue with her sister Maria, which, in the text, never takes the floor; taciturn becomes the central character, In the end praised by the Lord. Marta instead speaks and moves, which refers to the episode preserved in Giovanni, where she always goes to Jesus, He speaks and disputes him that if he had been there his brother Lazzaro would not have died. Mary also in the Gospel of John remains sitting, It is Jesus who calls her and only then does it move towards him. In a situation similar to who knows how many, It happened in every family, What emerges here is the word of Jesus. This story has been preserved precisely to remember what Jesus says and not for the banality of the meeting. And Jesus, turning to Marta, with that double vocative - «Marta, Marta » - Typically biblical, reproaching it veiledly, but showing, But, also sympathy and affection for her, wishes to lead the woman to the essential, To that unique and priority part that Mary has chosen spontaneously.

Jesus tells Marta what he really needs, that is necessary, and now, through the story that Luca does, Readers are also aware of this. It is the good part, As the Greek text says. The CEI version, as we read, he feels to translate with: "Better part". The commentators here are divided, Some prefer the "best" qualifying adjective, others insist that the text, instead, would avoid comparison: improve, indeed, presupposes something less good. San Girolamo also translates, in the vulgate, adopting a superlative: Mary's best part of chosen.

Luca uses the Greek adjective hagathèn (it gives Hagas, «buono»), which in the New Testament first designates the incomparable goodness that distinguishes God in his essence. But then what is the meaning of the word of Jesus who underlines Mary's choice compared to that of Marta, his sister? The Word of Christ is very clear: No contempt for active life, nor much less for generous hospitality; But a clear call to the fact that the only really necessary thing is another: listen to the word of the Lord; And the Lord at that moment is there, present in the person of Jesus! Everything else will pass and will be removed, But the Word of God is eternal and gives meaning to our daily action.

From the Hermitage, 20 July 2025

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