November 16 2025

Frankie / General Adult

Biblical Figures / Jesus visits Mary and Martha / Luke 10:38–42

Mary and Martha: Luke 10:38-42, John 11:21-27

1. Good morning, everyone. Have you ever felt that tension between what you have to do and what you truly want to do? It’s the constant battle in our lives: the mountain of chores, work deadlines, and responsibilities that demand our action, versus that quiet, inner yearning to just sit down, breathe, and perhaps pick up a book or spend time in prayer. We all spend moments in the kitchen of life, constantly moving like Martha, and moments sitting still, longing to be like Mary. This very tension explodes when Jesus enters the home of these two sisters. One sister, Martha, was completely consumed by the duty of hospitality—a sacred religious obligation. The other, Mary, set aside those expectations and was completely captivated by the grace of Jesus’ word. By looking at these two sisters, we will explore the question of priority and balance in our own devotion and service today. Who was right? Let's turn to our reading in Luke 10:38-42 and John 11:21-27.

Luke 10:38–42 NASB 2020

Now as they were traveling along, He entered a village; and a woman named Martha welcomed Him into her home. And she had a sister called Mary, who was also seated at the Lord’s feet, and was listening to His word. But Martha was distracted with all her preparations; and she came up to Him and said, “Lord, do You not care that my sister has left me to do the serving by myself? Then tell her to help me.” But the Lord answered and said to her, “Martha, Martha, you are worried and distracted by many things; but only one thing is necessary; for Mary has chosen the good part, which shall not be taken away from her.”

John 11:21–24 NASB 2020

Martha then said to Jesus, “Lord, if You had been here, my brother would not have died. Even now I know that whatever You ask of God, God will give You.” Jesus said to her, “Your brother will rise from the dead.” Martha said to Him, “I know that he will rise in the resurrection on the last day.”

John 11:25–27 NASB 2020

Jesus said to her, “I am the resurrection and the life; the one who believes in Me will live, even if he dies, and everyone who lives and believes in Me will never die. Do you believe this?” She said to Him, “Yes, Lord; I have come to believe that You are the Christ, the Son of God, and He who comes into the world.”

2. 1 Now, let’s briefly set the scene. We actually meet these sisters in two very different moments. In Luke, we find them in the living room. It is a scene of domestic tension. Martha is the responsible host, overwhelmed by the 'tradition' of hospitality—cooking, cleaning, serving. Mary, however, ignores those expectations. She sits at Jesus' feet, taking the posture of a student, a place usually reserved for men. Then, in John, we find them at the grave. Their brother Lazarus has died. The busy preparations are gone; only grief remains. Both sisters are heartbroken, and both come to Jesus with the exact same struggle: 'Lord, if you had been here...'

2. 2 First, this story teaches us that we are all Equal in God’s Sight. When we look at the 'living room' scene in Luke, society would say Martha was right and Mary was wrong. Tradition dictated that women should serve, not study. When Martha complains, she is essentially asking Jesus to enforce that social hierarchy. She wants Him to put Mary 'back in her place.' But Jesus refuses. By defending Mary, saying she has chosen 'the good part,' Jesus disrupts the hierarchy. He declares that access to God is equal. The position of a disciple—sitting at the feet of the Rabbi—is not reserved for men, nor for those who follow cultural rules perfectly. And look at the scene in John. We often label Martha as just the 'busy worker.' But notice that in the face of death, Jesus engages Martha in one of the deepest theological conversations in the whole Bible. He treats her intellect and her faith with the highest respect.

3.1 To get a deeper grasp of what this passage means today, let's briefly examine its historical context. Understanding the social norms for early church gatherings and the position of women is key to recognizing how truly revolutionary Jesus's teachings were. Church in Greek, ekklesia (ἐκκλησία), comes from a verb that means "to call out." Originally, it referred to a public gathering of citizens in Greek cities, called together for a specific, official purpose. In the New Testament context of 1 Corinthians 14, this word came to mean the congregation or church of Jesus Christ's followers. Yet, its origin as a public assembly gives us an important clue for interpretation. Since 1 Corinthians 14 addresses the proper order of church services, Paul's command was clearly aimed at the assembled church. However, we must consider the Jewish and Greek culture of that era. Because women's voices were typically suppressed in public settings, especially when religious instruction was being given, it's highly likely that Paul's instruction for women to remain silent in the assembly simply reflected the cultural custom of public gatherings outside the home.

1 Corinthians 14:34–35 NLT

Women should be silent during the church meetings. It is not proper for them to speak. They should be submissive, just as the law says. If they have any questions, they should ask their husbands at home, for it is improper for women to speak in church meetings.

3.2 Let's also look at the traditional learning style of Jewish society at the time. Women were not allowed to attend public rabbinical schools. Religious training and learning the Torah were generally done at home, through the guidance of their husbands or fathers. In this light, Paul's statement, "If they want to learn something, let them ask their own husbands at home" (1 Corinthians 14:35), is an instruction that fits perfectly with the prevailing educational customs of the day.

3.3 Now, let's turn to Luke 10. The action taken by Mary in Luke 10:38-42—sitting at Jesus' feet and listening to his teachings—was radical and groundbreaking for that culture.

• Discipleship: "Sitting at the feet" was the standard posture for those who became official rabbinic students (talmidim) and received formal instruction. This kind of formal discipleship was strictly reserved for men.

• Breaking Tradition: Mary temporarily set aside the traditional duties of women in a patriarchal society (like Martha's role of hospitality and household management). Instead, she chose to "partake in the good part" of learning God's word on equal footing with the male disciples.

• Jesus's Support: Despite Martha’s complaint, Jesus affirmed and praised Mary’s choice. This is considered a revolutionary moment, declaring that learning and following the teachings of the Kingdom of God is most important for everyone, regardless of gender or cultural expectations. It fundamentally validates the spiritual standing of women.

4.1 Let's look at the culture of first-century Jewish people. In Luke 10:38, there is a key point to consider about the original text. Some very old and important copies of the Bible leave out the phrase "into her house." However, many other ancient writings include it. Whether or not that phrase is there, the story clearly shows that Martha was the owner of the house and the main person who welcomed Jesus and his group. This small detail is quite important. In a culture where men typically held all the power, a woman who owned her home and offered hospitality to a traveling rabbi and his followers suggests she was a woman of means, status, and authority. She isn't just a supporting character; she is the one who makes the whole event happen.

4.2 Martha's "many tasks" were not just ordinary chores; they were her way of fulfilling a sacred religious obligation. In first-century Jewish society, hospitality, or hachnassat orechim, was considered a primary mitzvah (commandment). Some religious teachers even considered this duty to be "greater than greeting the Divine Presence" (meaning, greater than worshipping God directly). In the difficult environment of the Middle East, offering food, water, and shelter was literally a matter of life and death. Because of this, it was a core part of their community responsibility and faithfulness. Therefore, Martha wasn't neglecting tradition; she was fulfilling it by taking on the important task of hosting guests in her home.

5.1 This story about Martha and Mary teaches us a vital lesson: God values both service and devotion, but He puts our relationship with Him first. We've seen how Jesus broke barriers of gender and tradition, honoring equality. But look closely at the sisters: neither one is doing anything wrong; they simply represent different ways of responding to Jesus. Martha represents faithful action, rooted in the essential duty of hospitality. Mary models quiet devotion and surrendered listening. Jesus doesn't condemn Martha's hard work; He simply redirects her from being distracted to focusing on devotion. And later, in the Gospel of John, both sisters' faith shines brightly through their grief. This shows us that God meets us in our human weakness, whether we are busy serving or quietly seeking Him.

5.2 Let's return to the tension in that living room. Martha's frustration wasn't wrong—after all, hospitality was considered a mitzvah, a commandment of love. But Jesus gently pointed out her underlying worry: "Martha, Martha," He said, "you are worried and distracted by many things, but only one thing is necessary" (Luke 10:41-42). That "one thing" He speaks of isn't idleness; it is the priority of sitting at His feet—choosing the "good part" that truly nourishes the soul. In our world of endless tasks—work, family, and church programs—we can all become like Martha, serving God out of sheer duty while missing the sound of His voice. Yet Jesus invites us to adopt Mary's posture: not neglecting our responsibilities, but anchoring them firmly in our relationship with Him. As Psalm 46:10 reminds us, "Be still, and know that I am God." Tradition has its honored place, but it must always bow before the living Word.

5.3 Now, let's look deeper into John's account at the tomb. Here, the roles almost seem to reverse. Mary, the contemplative one, collapses at Jesus’ feet in worship  (John 11:32). This echoes her quiet posture in Luke but is now fueled by raw emotion. Martha, the doer, steps forward first. She boldly states her belief: "Even now I know that whatever You ask of God, God will give You" (John 11:22). Jesus doesn't dismiss her practical approach; instead, He engages her head-on with one of the most magnificent declarations in all of Scripture: "I am the resurrection and the life" (John 11:25). Her powerful response—"Yes, Lord; I have come to believe that You are the Christ" (v. 27)—is a confession of faith that rivals Peter’s famous declaration.

John 11:22–25 ESV

But even now I know that whatever you ask from God, God will give you.” Jesus said to her, “Your brother will rise again.” Martha said to him, “I know that he will rise again in the resurrection on the last day.” Jesus said to her, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live,

5.3 In their time of deep grief, both sisters teach us this: Faith isn't about achieving a perfect balance between action and quietness; it’s about turning to Jesus right in the middle of our personal tensions. Real change doesn't come by simply rejecting tradition, but by allowing Christ to completely reshape and redefine it. This truth of unity in diversity leads us straight to Galatians 3:28.

Galatians 3:28 ESV

There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.

This final verse echoes the equality we've explored, powerfully reminding us that in Christ, our "Martha" service and "Mary" devotion unite us as one body.

6.1 What Does This Mean for Us Today? As we navigate the divides in our own world—the tension between holding fast to biblical traditions and embracing God’s fresh call—Mary and Martha challenge us to look deeply into our hearts.

We must ask ourselves:

• Are we like Martha, faithfully serving but too distracted to hear Jesus' voice?

• Or are we like Mary, listening deeply but perhaps forgetting the very real needs of the people around us?

God desires neither extreme. He wants wholehearted disciples who prioritize Him above all else, disciples who actively extend equality and grace to every person in our churches, in our homes, and in our communities.

6.2 For women (and all of us) feeling sidelined by cultural "rules"—whether in church leadership, family roles, or society—hear Jesus' affirmation: Your place at His feet is secure. The resurrection life He offers breaks every barrier (John 11:25-26). Step into Mary's boldness; let tradition serve the Kingdom, not confine it.

6.3 For those upholding traditions like hospitality or order (as in 1 Corinthians), remember the context: Paul's words protected the gospel's witness in a chaotic culture. But Jesus models something greater—inviting all to learn, lead, and love without hierarchy. In our assemblies today, foster environments where every voice, male or female, can ask questions, both at home and in the church, growing together in faith.

6.4 Finally, in moments of grief or change—like Lazarus' death—run to Jesus with your honest struggles. Say with Martha, "Even now..." and believe His promise. This is the perspective God wants: one that chooses the "good part" daily, responding to His call with equal access for all.

7.1 Conclusion: Choosing the Good Part Today

The story of Mary and Martha isn't about picking sides in the tradition-vs-change debate. It is simply about choosing Jesus as our priority, letting Him affirm our equality and guide our actions. While preparing this sermon, I was reminded of the time I first moved to Saskatchewan. If I had chosen to stay in Toronto, keeping the comfortable life and close friendships, I might never have broken the wall of my own tradition. If I clung only to my Korean traditions and culture, I couldn't fully experience the unique work God intended to do in me.

7.2 When God invited me to His workplace here in Saskatchewan, it was an opportunity to leap over a wall—the wall of Korean tradition and my established spirituality. By taking that leap, I was able to become a part of God's greater plan, just as Mary and Martha were called into His purpose.

7.3 Everything I have now is a result of God's blessing and grace. Because God faithfully led me, I was able to leap over that wall, follow His way, and embrace His plan for my life.

As we close, I invite you:

• Sit at His feet this week.

• Let go of the distractions.

• Embrace His resurrection life, and extend that grace to others.

If you're here today feeling the weight of expectations, know this: In Christ, you are seen, valued, and called.

Podcast: https://notebooklm.google.com/notebook/9da2008c-3cea-47bc-a016-d705d1c96746?artifactId=863b059a-6c62-4b57-9070-d5d3a095d63d

Quiz

Answer the following questions in 2-3 complete sentences, based on the information provided in the source material.

1. What central tension is illustrated by the story of Mary and Martha in Luke 10?

2. Describe the two different settings where Mary and Martha are encountered in the gospels of Luke and John.

3. How did Jesus's defense of Mary in Luke 10 disrupt the social and religious hierarchies of the time?

4. What was the cultural context for Paul's instruction in 1 Corinthians 14 for women to be silent in church meetings?

5. Explain the significance of hospitality (hachnassat orechim) in first-century Jewish society and how it relates to Martha's actions.

6. What does the text suggest about Martha's social status, and why is this detail important?

7. In the Gospel of John, what significant theological conversation does Jesus have with Martha, and what is her ultimate confession of faith?

8. According to the lesson, what does Jesus mean when he says Mary has chosen "the good part"?

9. Does the lesson teach that one sister was right and the other was wrong? Explain the overall message regarding service and devotion.

10. How does the verse Galatians 3:28 connect to the overall theme of equality presented in the story of Mary and Martha?

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Answer Key

1. What central tension is illustrated by the story of Mary and Martha in Luke 10? The central tension is between duty and devotion, or what one has to do versus what one truly wants to do. Martha represents the demands of action and the sacred religious obligation of hospitality, while Mary represents the inner yearning for quiet devotion and listening to Jesus's word.

2. Describe the two different settings where Mary and Martha are encountered in the gospels of Luke and John. In Luke, the sisters are in the "living room," a scene of domestic tension where Martha is busy with preparations and Mary is listening to Jesus. In John, they are at the "grave" of their brother Lazarus, a scene defined by grief where both sisters express their heartbreak to Jesus.

3. How did Jesus's defense of Mary in Luke 10 disrupt the social and religious hierarchies of the time? By defending Mary's choice to sit at his feet, Jesus disrupted the hierarchy that reserved the position of a disciple for men. He declared that access to God is equal and validated the spiritual standing of women, refusing to put Mary "back in her place" as dictated by cultural rules.

4. What was the cultural context for Paul's instruction in 1 Corinthians 14 for women to be silent in church meetings? The instruction likely reflected the cultural customs of public gatherings, as women's voices were typically suppressed in public religious settings. Religious training for women was generally done at home through husbands or fathers, so Paul's command fit the prevailing educational customs of the day.

5. Explain the significance of hospitality (hachnassat orechim) in first-century Jewish society and how it relates to Martha's actions. Hospitality, or hachnassat orechim, was considered a primary commandment (mitzvah) and a core part of community responsibility. Some teachers even considered it a duty "greater than greeting the Divine Presence," meaning Martha was not just doing chores but fulfilling a sacred religious obligation.

6. What does the text suggest about Martha's social status, and why is this detail important? The text suggests Martha was a woman of means, status, and authority, as she was the owner of the house who welcomed Jesus and his followers. This is important because, in a patriarchal culture, it shows she was the one who made the entire event happen, not just a supporting character.

7. In the Gospel of John, what significant theological conversation does Jesus have with Martha, and what is her ultimate confession of faith? Jesus has a profound conversation with Martha about resurrection, declaring to her, "I am the resurrection and the life." In response, Martha makes a powerful confession of faith that rivals Peter's, stating, "Yes, Lord; I have come to believe that You are the Christ, the Son of God."

8. According to the lesson, what does Jesus mean when he says Mary has chosen "the good part"? "The good part" refers to the priority of sitting at Jesus's feet to listen to His word. It is the "one thing" that is necessary, which nourishes the soul and represents a focus on devotion and relationship with Him over the distractions of many tasks.

9. Does the lesson teach that one sister was right and the other was wrong? Explain the overall message regarding service and devotion. No, the lesson teaches that neither sister was doing anything wrong; they simply represent different valid responses to Jesus—faithful action (Martha) and quiet devotion (Mary). The message is that God values both, but our relationship with Him must come first, anchoring our service in devotion.

10. How does the verse Galatians 3:28 connect to the overall theme of equality presented in the story of Mary and Martha? Galatians 3:28, which states there is "no male and female, for you are all one in Christ Jesus," powerfully echoes the theme of equality. It reinforces the idea that in Christ, distinctions of gender or role are removed, and that "Martha" service and "Mary" devotion unite everyone as one body.