Folia Theologica 6. (1995)
János Székely: Mary and Martha how to receive the divine guest?
MARY AND MARTHA 167 It is a very compactly composed unity. It has three main parts: — departing situation v.38. — two manners of behavior: v.39 (Mary) - 40 (Martha). — the decision of the Lord: v.41 (Martha) - 42 (Mary). The strongly redactional introductory verse has the function of connecting our pericopy with 9,51-56 and 19,1-10, and lend him in this manner a new depth of significance. The remaining part of the passage is built upon artistically formulated contrasts. The presentation of Martha’s behavior creates a dark background to make emerge more the attitude of Mary. The basic contradiction is created between the holy task of hospitality and something still more important than that. This contrast is further accentuated by the lukan redaction.24 He in fact likes radical expressions.25 It is important to notice, that the contrast isn’t established between hearing and serving, but between hearing and ’worrying’. Mary is presented with passive verbs (called) and without saying anything, Martha is active (with the name, welcomed). Mary listens, Martha speaks. Mary sits down at the feet of the Lord, Mary ’stands over Him’. Mary is quiet, paying attention to the only important (’one’), Martha is continually in movement ’towards many things’ (note the alliteration in the greek text). Martha is filled with and totally concentrated on herself (my sister, left me alone, should help-together to me\ note the alliteration in the greek text), Mary, instead, on the Lord. The whole contrast is given a further accent by the fact that the name Martha means: lord, mistress. Luke is interested in the meaning of aramaic names.26 He presents Martha having a ’complex of lordship’. She behaves as the mistress of the house (placed at the center of the v.38), and doesn’t realize that the real Lord of the banquet27 isn’t she. She is somehow arrogant towards the Lord, standing over Him, calling on him in an impolite way to react (’It doesn’t bother you?’), and commandig him to reshape the situation according to her plan (’Tell her then!’). The whole story then intends to teach much more, 24 Seems his addition: you are distracted towards many things, standing over, trouble. 25 For ex. Lk 12,31.33; 14,26.33; 16,15. Matthew on his side tends towards a de-radicalization, for give a regulatory significance of Jesus' words for daily life. 26 He explains the meaning of Thabita, Barnabas. 27 The expression is of D. P. MOESSNER, Lord of the Banquet (1989), I will return to it.
