Difference between revisions of "Martha"

<p> <b> [[Martha]] </b> <b> ( </b> of Bethany, sister of [[Lazarus]] and Mary).—The name (סָרְחָא ‘mistress’ or ‘lady’), though unique in the Scriptures, is common in the Talmud.* [Note: See Lightfoot on &nbsp;John 11:1.] She appears in the Gospel-story on three occasions: (1) when she entertained Jesus on His way to [[Jerusalem]] at the season of the Feast of [[Tabernacles]] (&nbsp;Luke 10:38-42); (2) when Lazarus died and was revived by Jesus (&nbsp;John 11:1-46); and (3) when Jesus, on His way to the [[Passover]] from His retreat at [[Ephraim]] (&nbsp;John 11:54), was honoured with a public entertainment at [[Bethany]] in the house of a leading man named Simon the [[Leper]] (&nbsp;John 12:1-11 = &nbsp;Matthew 26:6-13 = &nbsp;Mark 14:3-9). Being a notable housewife, Martha was entrusted with the management of the banquet. See Anointing, I. 2. </p> <p> The idea that the scene of this entertainment was Martha’s house has given rise to the unfortunate surmise that Martha was a widow, Simon the Leper being her deceased husband. On the supposition that Κυρία in &nbsp;2 John 1:1; &nbsp;2 John 1:5 is a proper name, the Greek equivalent of <i> Martha </i> , ‘lady’ (Volmar), it has been surmised that St. John’s 2nd [[Epistle]] is addressed to our Martha. This is ingenious but untenable, since (1) ‘the elect Kyria’ would be, not ἐκλεκτῇ Κυρίᾳ (v. 1), but Κυρίᾳ τῇ ἐκλεκτῇ (cf. &nbsp;3 John 1:1); (2) the Epistle is probably addressed metaphorically to a church and not to an individual. </p> <p> Martha and Mary exhibit a peculiarity frequently observable in families. They were, like the brothers Jacob and Esau, utterly diverse in disposition and temperament. While Mary was impassioned and imaginative, Martha was unemotional and practical.† [Note: Zig. on &nbsp;Luke 10:42δύο μερίδες πολιτείας ἐπαινεταί, ἡ μὲν πρακτικὴ ἡ δὲ θεωρητική.] When Jesus visited her house at the season of the Feast of Tabernacles, He found her busy preparing the festal cheer (see Mary, No. 3). His arrival redoubled her housewifely solicitude, and it angered her when she saw her sister seated at His feet and listening to His discourse, leaving to her unaided hands the offices of hospitality. And when Jesus came to Bethany in tardy response to the sisters’ appeal, ‘Lord, behold, he whom thou lovest is sick,’ Mary was in the darkened home overwhelmed with grief, but Martha had repressed her emotion, and, when word was brought her that Jesus had been sighted making His toilsome approach by the [[Ascent]] of Blood, the steep and robber-haunted road up the eastern slope of Olivet, she went out and met Him ere He entered the village. She greeted Him calmly, not without upbraiding for His delay; and when He assured her that her brother would rise again, she took His words in her matter-of-fact way as a reference to the current doctrine of the resurrection of the righteous at the last day, seeing in them merely a commonplace of pious consolation. Very different was her sister’s behaviour. When Martha returned home and told her that the [[Master]] had arrived and was calling for her, she sprang up and ran to Him, and, in a passion of love and sorrow, flung herself at His feet. </p> <p> It were, however, unjust to disparage Martha. She was of a practical turn, but she was very far from stupid. She was mistress of the house, and she was as a mother to her unworldly sister. There was evidently a close sympathy between them. During the dark days which succeeded their brother’s death, they had been each other’s comforters and had unbosomed their grief one to the other. Their constant plaint had been, ‘Had the Lord been here, our brother had not died’; and this was the cry of each in turn when they met Jesus (&nbsp;John 11:21; &nbsp;John 11:32). Martha was calm and self-possessed, but a great tenderness was concealed beneath her unemotional exterior. She wept less than Mary, but she mourned as deeply. Nor was she lacking in love and reverence for Jesus. Her impatience of Mary’s inactivity amid the bustle of preparing the meal was due less to resentment at being left alone to serve, than to anxiety that nothing should be wanting for the comfort of the dear Master. And she believed in His power to help even when Lazarus had been dead four days (&nbsp;John 11:22). She lacked some qualities which Mary possessed, but she had others of her own, and Jesus appreciated the excellence of her character. He loved Martha no less than her sister and Lazarus (&nbsp;John 11:5). </p> <p> It is no slight attestation of the historicity of the Lukan and Johannine narratives of the family of Bethany that they faithfully accord in their delineations of the two sisters. On the pages of St. John each sustains the character which she exhibits in the little scene so exquisitely depicted by St. Luke. Here are no imaginary pictures, but portraitures of real personages. </p> <p> St. John says that the village where Martha and her sister dwelt was Bethany; but St. Luke does not name it, and he has been charged with placing the incident of the meal in Martha’s house in Galilee. This idea, however, arises from a misconception of his literary method. Like the other Synoptists, St. Luke was not an original author but an editor of the Evangelic Tradition, and his aim was not chronological accuracy but the exhibition of Jesus. He sifted the ample material at his disposal, and arranged his selections topically rather than historically. Thus at &nbsp;Luke 9:49-50, recounting what befell in Galilee, he records the Lord’s rebuke of His disciples’ mistaken zeal; then, finding another incident which teaches a like lesson (&nbsp;Luke 9:51-56), he inserts it in this connexion, though it belongs to the last journey to Jerusalem (cf. &nbsp;Luke 9:51). Having begun this section of the Tradition, he continues it, giving various other incidents of the journey, down to the close of ch. 12. Then he returns to what befell in Galilee, resuming the narrative of the journey to Jerusalem at &nbsp;Luke 17:11. </p> <p> David Smith. </p>

<p> [[Feminine]] of Μaree , "Lord." (See [[Lazarus]] .) [[Theophylact]] made her daughter of Simon the leper, others his wife or widow. The undesigned consistency of her character in &nbsp;Luke 10:38, etc., and John 11; 12, confirms the genuineness of both writings. Bethany was the home of Martha (probably the oldest), Mary, and Lazarus. Martha received Jesus into "her house" there. She was the one that kept the house, managed household affairs, and served (&nbsp;Luke 10:40). She "was distracted (periespato , 'cumbered') with much serving," whereas God's will is "that we attend upon the Lord without distraction" (aperispastos; &nbsp;1 Corinthians 7:35). She loved Jesus, and it was to serve Him that she was so bustling. </p> <p> She was secretly vexed with herself as much as with Mary, that the latter enjoyed the privilege of hearing Jesus' word seated at His feet, while she could not persuade herself to do the same for fear that a varied enough repast should not be served up to Him. Martha came abruptly (epistasa ) and said, "Lord, dost Thou not care (melei ) that my sister hath left me (probably going into another apartment where Jesus was speaking) to serve alone? [[Bid]] her therefore that she help me." Jesus answered, cf6 "Martha, Martha ''(The [[Repetition]] Implies Reproof)'' , thou art careful ''(Mentally Solicitous, [[Anxious]] With A [[Divided]] Mind, Forbidden In '' &nbsp;Matthew 6:22-31''; '' &nbsp;1 Corinthians 7:32''; '' merimnas '', From '' merizoo '' "To 'Divide' ")'' and troubled ''(Bustling Outwardly: '' turbazee '')'' about many things ''(Many Dishes, In The [[Present]] Case, Bengel'S Gnomon)'' ". </p> <p> But one thing is needful (one dish in the primary sense, secondarily the one 'good portion'; &nbsp;Matthew 6:22; &nbsp;Philippians 3:13; &nbsp;John 6:53; &nbsp;John 6:27), and Mary hath chosen that good portion," etc. Much serving has its right place and time (&nbsp;1 Thessalonians 4:11; &nbsp;2 Thessalonians 3:12; &nbsp;1 Timothy 5:14), but ought to give place to hearing when Jesus speaks, for faith whereby the good and abiding portion is gained cometh by hearing (&nbsp;Romans 10:17). (On her conduct at the raising of her brother (See [[Lazarus]] .) "Martha served" at the supper where the raised Lazarus was and where Mary anointed Jesus' feet. Her work is the same, but her spirit in it blessedly changed; no longer "distracted" with much serving, nor mentally anxious and outwardly bustling, but calm, trustful, and sympathizing by silent acquiescence in her sister's act of love (&nbsp;John 12:2). </p>

<p> [[Martha]] (''Mär'Thah'' ), ''Bitterness.'' One of the family at Bethany whom Jesus loved. Martha has been supposed the elder sister, as the house is called hers, and she undertook the special charge of entertaining the Lord. &nbsp;Luke 10:38-42. Some have imagined that she was the wife or widow of Simon the leper; which would account for the place where Mary anointed Christ being termed his house. &nbsp;Matthew 26:6-7; &nbsp;Mark 14:3; &nbsp;John 12:1-3. Martha made a noble confession when she met the [[Saviour]] on his way to raise her brother Lazarus; though even her expectation reached not to the mighty work he was about to do. &nbsp;John 11:1-46. Nothing certain is known of her later history. </p>

<p> Mar´tha, sister of Lazarus and Mary, who resided in the same house with them at Bethany [LAZARUS]. From the house at Bethany being called 'her house,' in , and from the leading part which Martha is always seen to take in domestic matters, it has seemed to some that she was a widow, to whom the house at Bethany belonged, and with whom her brother and sister lodged; but this is uncertain, and the common opinion, that the sisters managed the household of their brother, is more probable. Luke probably calls it her house because he had no occasion to mention, and does not mention, Lazarus; and when we speak of a house which is occupied by different persons, we avoid circumlocution by calling it the house of the individual who happens to be the subject of our discourse. Jesus was intimate with this family, and their house was often his home when at Jerusalem, being accustomed to retire thither in the evening, after having spent the day in the city. The point which the [[Evangelists]] bring out most distinctly with respect to Martha, lies in the contrariety of disposition between her and her sister Mary. The first notice of Christ's visiting this family occurs in . He was received with great attention by the sisters; and Martha soon hastened to provide suitable entertainment for the Lord and His followers, while Mary remained in His presence, sitting at His feet, and drinking in the sacred words that fell from His lips. The active, bustling solicitude of Martha, anxious that the best things in the house should be made subservient to the Master's use and solace, and the quiet earnestness of Mary, more desirous to profit by the golden opportunity of hearing His instructions, than to minister to His personal wants, strongly mark the points of contrast in the characters of the two sisters. </p> <p> The part taken by the sisters in the transactions connected with the death and resurrection of Lazarus, is entirely and beautifully in accordance with their previous history. Martha is still more engrossed with outward things, while Mary surrenders herself more to her feelings, and to inward meditation. When they heard that Jesus was approaching, Martha hastened beyond the village to meet him, 'but Mary sat still in the house' . When she saw Jesus actually appear, whose presence had been so anxiously desired, she exhibits a strong degree of faith, and hesitates not to express a confident hope that he, to whom all things were possible, would even yet afford relief. But, as is usual with persons of her lively character, when Christ answered, with what seemed to her the vague intimation, 'Thy brother shall rise again,' she was instantly cast down from her height of confidence, the reply being less direct than she expected: she referred this saying to the general resurrection at the last day, and thereon relapsed into despondency and grief. This feeling Jesus reproved, by directing her attention, before all other things, to that inward, eternal, and divine life, which consists in union with him, and which is raised far above the power even of the grave. This he did in the magnificent words, 'I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die. Believest thou this?' [[Sorrow]] and shame permitted the troubled Martha, in whose heart the feeling of an unconditional and entire surrender to his will was re-awakened, to make only the general confession that he was actually the promised Messiah; in which confession she, however, comprised an acknowledgment of his power and greatness. It is clear, however, that she found nothing in this discourse with Christ, to encourage her first expectation of relief; and with the usual rapid change in persons of lively susceptibilities, she had now as completely abandoned all hope of rescue for her brother, as she had before been sanguine of his restoration to life. Thus, when Jesus directed the stone to be rolled away from the sepulcher, she gathered from this no ground of hope; but rather objected to its being done, because the body, which had been four days in the tomb, must already have become disagreeable. The reproof of Christ, 'Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?' suggests that more discourse had passed between them than the evangelist has recorded, seeing that no such assurance is contained in the previous narrative . </p> <p> Nothing more is recorded of Martha, save that some time after, at a supper given to Christ and his disciples at Bethany, she, as usual, busied herself in the external service. Lazarus, so marvelously restored from the grave, sat with her guests at table. 'Martha served,' and Mary occupied her favorite station at the feet of Jesus, which she bathed with her tears, and anointed with costly ointment [LAZARUS; MARY]. </p> <p> There are few characters in the New Testament, and certainly no female character, so strongly brought out in its natural points as that of Martha; and it is interesting to observe that Luke and John, although relating different transactions in which she was concerned, perfectly agree in the traits of character which they assign to her. </p>

<p> (Μαρθά '','' of unknown signification, but a [[Syriac]] prop. name [מִרְתָּא ] according to Plutarch, ''Vit. Mar.'' 17), a Jewess, the sister of Lazarus and Mary, who resided in the same house with them at Bethany (&nbsp;Luke 10:38; &nbsp;Luke 10:40-41; &nbsp;John 11:1-39; &nbsp;John 12:2). (See Lazarus). From the house at Bethany being called "her house," in &nbsp;Luke 10:38, and from the leading part which Martha is always seen to take in domestic matters, it has seemed to some that she was a widow, to whom the house at Bethany belonged, and with whom her brother and sister lodged; but this is uncertain, and the common opinion that the sisters managed the household of their brother is more probable. Jesus was intimate with this family, and their house was often his home when at Jerusalem, being accustomed to retire thither in the evening, after having spent the day in the city. The point which the evangelists bring out most distinctly with respect to Martha lies in the contrariety of disposition between her and her sister Mary. The first notice of Christ's visiting this family occurs in &nbsp;Luke 10:38-42. He was received with great attention by the sisters, and Martha soon hastened to provide suitable entertainment for the Lord and his followers, while Mary remained in his presence, sitting at his feet, and drinking in the sacred words that fell from his lips. The active, bustling solicitude of Martha, anxious that the best things in the house should be made subservient to the Master's use and solace, and the quiet earnestness of Mary, more desirous to profit by the golden opportunity of hearing his instructions than to minister to his personal wants, strongly mark the points of contrast in the characters of the two sisters. (See bishop Hall's observations on this subject in his Contemplaitions, 3:4, Nos. 17, 23, 24.) She needs the reproof, "One thing is needful;" but her love, though imperfect in its form, is yet recognized as true, and she too, no less than Lazarus and Mary, has the distinction of being one whom Jesus loved (&nbsp;John 11:3). The part taken by the sisters in the transactions connected with the death and resurrection of Lazarus (&nbsp;John 11:20-40) is entirely and beautifully in accordance with their previous history (see Tholuck, ''Comment.'' ad loc.). The facts recorded of her indicate a character devout after the customary Jewish type of devotion, sharing in Messianic hopes and accepting Jesus as the Christ; sharing also in the popular belief in a resurrection, but not rising, as her sister did, to the belief that Christ was making the eternal life to belong, not to the future only, but to the present. Nothing more is recorded of Martha save that some time after, at a supper given to Christ and his disciples at Bethany, she, as usual, busied herself in the external service. Lazarus, so marvelously restored from the grave, sat with her guests at table. "Martha served," and Mary occupied her favorite station at the feet of Jesus, which she bathed with her tears, and anointed with costly ointment (&nbsp;John 12:1-2). (See Mary). </p> <p> [[Notwithstanding]] the seeming drawbacks upon Martha's character, so vividly painted in the Gospels, there can be no doubt of her genuine piety and love for the Savior. A.D. 29. See Niemeyer, ''Charakt.'' 1:66; and Schulthess, ''Neueste Theol. Nachricht,'' 1828, 2:413. According to tradition, she went with her brother and other disciples to Marseilles, gathered round her a society of devout women, and, true to her former character, led them to a life of active ministration. The wilder Provengal legends make her victorious over a dragon that laid waste the country. The town of [[Tarascon]] boasted of possessing her remains, and claimed her as its patron saint (Acta Sanctorum, and Brev. Roen. in Jul. 29; Fabricii [[Lux]] Evangel. p. 388). </p>