Martha
VIEW:29 DATA:01-04-2020
who becomes bitter; provoking
Hitchcock's Bible Names Dictionary
MARTHA is first mentioned (Luk_10:38-42) as living in a certain village with her sister Mary, and as receiving our Lord as He passed on His way. We know from Joh_11:1; Joh_12:1 that they afterwards lived with Lazarus, their brother, in Bethany; the village, then, may be either Bethany or where they lived before moving there. The characters of the two sisters are strongly marked and rendered vivid by their contrast; we shall therefore deal with the characteristics of both in this article.
Martha is over-anxious, and distracted with household duties; while Mary, as a disciple, sits at the feet (cf. Act_22:8) of Jesus. Martha complained to our Lord of Marys inactivity, and showed some temper, perhaps jealousy, by speaking of the matter to Him rather than to her. Jesus commenced His reply with Martha, Martha, repeating the name as He did on another occasion of loving correction (Simon, Simon, Luk_22:31), and blamed her for her outward agitation (troubled) and inward anxiety. (careful, RV [Note: Revised Version.] anxious), telling her that she lacked the one thing needful. (For various reading see RVm [Note: Revised Version margin.] .) He then praised Mary for having chosen that good part which from its nature was everlasting, and so would not be taken from her. He blamed Martha, not for her attentive service of love, but for allowing that service to irritate, agitate, and absorb her. Marthas character here is loving, active, self-reliant, practical, hasty; Marys also loving, but thoughtful, humble, receptive, dependent, devoted. We find the same distinguishing marks in Joh_11:1-57, where the two sisters again appear in the narrative of the raising of Lazarus. When Jesus, after delaying for four days (Joh_11:17) to come in response to their joint request (Joh_11:3), arrived, Martha was the first to hear of His arrival, and at once went to meet Him. Mary, on the other hand, removed by her grief from the activities of life engaged in by her sister, was unaware of His coming. The moment, however, that she was sent for by Him (Joh_11:28) she hurried to His presence, and fell down at His feet. The contrast of character seen in Luk_10:1-42 is here markedly present.
Martha holds a conversation, argues with Him, remonstrates with Him, and in the very crisis of their grief shows her practical common sense in deprecating the removal of the stone. It is Mary who goes forth silently to meet Him, silently and tearfully, so that the bystanders suppose her to be going to weep at her brothers tomb; who, when she sees Jesus, falls down at His feet; who, uttering the same words of faith in His power as Martha (Luk_10:21; Luk_10:32), does not qualify them with the same reservation; who infects all the bystanders with the intensity of her sorrow, and crushes the human spirit of our Lord Himself with sympathetic grief (Lightfoot, Biblical Essays, p. 37).
The sisters appear again, and finally, in Joh_12:1-50, at the Supper given to our Lord at Bethany (see art. Mary, No. 2); and again their contrast of disposition is seen. Martha, as presumably the elder sister, served, while Mary poured the precious ointment on the Saviours head and feet. A comparison between this passage and Luk_10:38-42 shows, indeed, the same Martha, but now there is no record of her over-anxiety or distraction, or of any complaint of her sisters absorption in devotion to the Saviour; for doubtless she had herself now chosen that good part which would not be taken from her.
Charles T. P. Grierson.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
Feminine of Maree, "Lord." (See LAZARUS.) Theophylact made her daughter of Simon the leper, others his wife or widow. The undesigned consistency of her character in Luk_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 (Luk_10:40). She "was distracted (periespato, 'cumbered') with much serving," whereas God's will is "that we attend upon the Lord without distraction" (aperispastos; 1Co_7:35). She loved Jesus, and it was to serve Him that she was so bustling.
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 Mat_6:22-31; 1Co_7:32; merimnas, from merizoo "to 'divide' ") and troubled (bustling outwardly: turbazee) about many things (many dishes, in the present case, Bengel's Gnomon)".
But one thing is needful (one dish in the primary sense, secondarily the one 'good portion'; Mat_6:22; Php_3:13; Joh_6:53; Joh_6:27), and Mary hath chosen that good portion," etc. Much serving has its right place and time (1Th_4:11; 2Th_3:12; 1Ti_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 (Rom_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 (Joh_12:2).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Mar'tha. (a lady). The sister of Lazarus and Mary. See Lazarus. The facts recorded in Luke 10 and John 11 indicate a character devout after the customary Jewish type of devotion, sharing in Messianic hopes and accepting Jesus as the Christ. When she first comes before us, Luk_10:38, her spirit is "cumbered with much serving," is "careful and troubled about many things."
Her love, though imperfect in its form, is yet recognized as true, and she has the distinction of being one whom Jesus loved. Joh_11:5. Her position is obviously that of the elder sister, the head and manager of the household. In the supper at Bethany, Joh_12:2, the old character shows itself still, but it has been freed from evil. She is no longer "cumbered," no longer impatient. Activity has been calmed by trust.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
was sister of Lazarus and Mary, and mistress of the house where our Saviour was entertained, in the village of Bethany. Martha is always named before Mary, probably because she was the elder sister.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
Martha, Mary and their brother Lazarus lived in the village of Bethany, just outside Jerusalem (Joh_11:1; Joh_11:18). Jesus knew the family well (Joh_11:5), for he had probably been there often to get away from the crowds and enjoy some rest and fellowship. That was probably why he rebuked Martha on one occasion. She busied herself with much preparation for a special meal, whereas Jesus was looking only for some quiet and relaxing conversation with his friends. Mary, realizing this, talked with Jesus, and in so doing she benefited from the words he spoke (Luk_10:38-42).
Some time after this, Lazarus fell ill. The sisters sent for Jesus, but by the time Jesus arrived, Lazarus was dead (Joh_11:1-6; Joh_11:17). Martha and Mary were convinced that if Jesus had been there, he could have done something to stop Lazarus from dying (Joh_11:19-21; Joh_11:28-32).
Martha still believed that Jesus had the power to do anything (Joh_11:22) and, in response to Jesus question, she reaffirmed her faith in him as the Messiah, the Son of God (Joh_11:25-27). Jesus resurrection of Lazarus demonstrated not only the power that Jesus had over death, but also the unity that Jesus had with his Father in all his works (Joh_11:41-44).
A few days later, when Jesus and his disciples were having a meal with Lazarus and his two sisters, Mary anointed his feet with costly ointment. Jesus saw this as a symbolic anointing in preparation for his burial, which would soon take place (Joh_12:1-8). When, during the last few days before the crucifixion, Jesus and his disciples went out to Bethany at night to sleep, this house was probably the place where they slept (Mar_11:11-12; Mar_11:19; Mat_21:17). (If the anointing by Mary referred to above was the same as that recorded in Mat_26:6-13, the person called Simon the leper was possibly Marthas father or husband.)
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
mar?tha (Μάρθα, Mártha, ?mistress,? being a transliteration of the feminine form of מר, mar, ?Lord?): Martha belonged to Bethany, and was the sister of Lazarus and Mary (Joh_11:1 f). From the fact that the house into which Jesus was received belonged to Martha, and that she generally took the lead in action, it is inferred that she was the eider sister. Martha was one of those who gave hospitality to Jesus during His public ministry. Thus, in the course of those wanderings which began when ?he stedfastly set his face to go to Jerus? (Luk_9:51), he ?entered into a certain village? - its name is not stated - and ?a certain woman named Martha received him into her house? (Luk_10:38). Martha, whose sense of responsibility as hostess weighed heavily upon her, was ?cumbered about much serving,? and her indignation was aroused at the lack of assistance given to her by her sister. Her words, ?Lord, dost thou not care?? implied a certain reproach to Jesus also, in that she felt He showed a want of sympathy with her efforts and was the cause of Mary's remissness. But Jesus, in tones of gentle reproof, reminded her that for Him not the preparation of an elaborate meal but the hearing of His Word in the spirit of Mary was the ?one thing needful? (Luk_10:39-42).
Martha is first mentioned by John - the only other Gospel writer who refers to Martha - in his account of the raising of Lazarus from the dead at Bethany (Jn 11:1-44). The narrative indicates, however, that Jesus was already on terms of the closest friendship with her and her household (compare Joh_11:3, Joh_11:5). In the incident which John here records, Martha again displayed her more practical nature by going out to meet Jesus, while Mary sat in the house (Joh_11:20). But she was not behind her sister in her love for her brother (Joh_11:19), in her faith in Jesus (Joh_11:21 f) and in her belief in the final resurrection (Joh_11:24). The power of Him, whom she termed the ?Teacher,? to restore Lazarus to life even upon earth was beyond her understanding. To the words of Jesus concerning this she gave, however, a verbal assent, and went and informed Mary, ?The Teacher is here, and calleth thee? (Joh_11:27 f). Yet she remained inwardly unconvinced, and remonstrated when Jesus ordered the stone before the grave to be removed (Joh_11:39). Jesus then recalled His previous words to her remembrance (Joh_11:40), and vindicated them by restoring her brother to life (Joh_11:41-44). After the raising of Lazarus, Jesus then made His departure, but after a short stay in Ephraim (Joh_11:54) He returned to Bethany (Joh_12:1). While He supped there, Martha once more served, and Lazarus was also present (Joh_12:2). It was on this occasion that Mary anointed the feet of Jesus (Joh_12:3-8). According to Mat_26:6-13; Mar_14:3-9, the anointing took place in the house of Simon the leper, and it has hence been concluded by some that Martha was the wife or widow of Simon. The anointing described in Luk_7:36-50 happened in the house of Simon a Pharisee. But in none of the synoptist accounts is Martha mentioned. For the relationship of these anointings with each other, see MARY, IV. As, according to John, the abode of the sisters was in Bethany, a further difficulty of a topographical nature is raised by those who hold that Luke implies, from the Galilean setting of Luk_10:38-41, that the sisters lived in Galilee. But the information supplied by Luke, upon which this inference is based, is of the vaguest (compare Luk_10:38), and the great division of Luke's Gospel (Lk 9:51 through 18:31) has within it no organic cohesion of parts. In it is mentioned that on two separate occasions Jesus passed through Samaria (Luk_9:52; Luk_17:11). It is therefore more logical to suppose that the events described in Luk_10:38-41, falling within the intervening period, took place in Bethany during an excursion of Jesus to Judea, and formed one of the several visits upon which the friendship recorded in Joh_11:3, Joh_11:5 was built. According to a fragment of a Coptic gospel belonging to the 2nd century (compare Hennecke, Neutestamentliche Apokryphen, 38, 39), Martha was present with the other two Marys at the empty grave of Jesus (compare Mat_28:1, Mat_28:11), and went and informed the disciples.
International Standard Bible Encyclopedia
PRINTER 1915.
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 Luk_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. 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 Luk_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.
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' (Joh_11:20; Joh_11:22). 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 (Joh_11:39-40).
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 (Joh_12:1-2) [LAZARUS; MARY].
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.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Martha
(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 (Luk_10:38; Luk_10:40-41; Joh_11:1-39; Joh_12:2). SEE LAZARUS. From the house at Bethany being called her house, in Luk_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 Luk_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 (Joh_11:3). The part taken by the sisters in the transactions connected with the death and resurrection of Lazarus (Joh_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 (Joh_12:1-2). SEE MARY.
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).
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
Hitchcock's Bible Names Dictionary
MARTHA is first mentioned (Luk_10:38-42) as living in a certain village with her sister Mary, and as receiving our Lord as He passed on His way. We know from Joh_11:1; Joh_12:1 that they afterwards lived with Lazarus, their brother, in Bethany; the village, then, may be either Bethany or where they lived before moving there. The characters of the two sisters are strongly marked and rendered vivid by their contrast; we shall therefore deal with the characteristics of both in this article.
Martha is over-anxious, and distracted with household duties; while Mary, as a disciple, sits at the feet (cf. Act_22:8) of Jesus. Martha complained to our Lord of Marys inactivity, and showed some temper, perhaps jealousy, by speaking of the matter to Him rather than to her. Jesus commenced His reply with Martha, Martha, repeating the name as He did on another occasion of loving correction (Simon, Simon, Luk_22:31), and blamed her for her outward agitation (troubled) and inward anxiety. (careful, RV [Note: Revised Version.] anxious), telling her that she lacked the one thing needful. (For various reading see RVm [Note: Revised Version margin.] .) He then praised Mary for having chosen that good part which from its nature was everlasting, and so would not be taken from her. He blamed Martha, not for her attentive service of love, but for allowing that service to irritate, agitate, and absorb her. Marthas character here is loving, active, self-reliant, practical, hasty; Marys also loving, but thoughtful, humble, receptive, dependent, devoted. We find the same distinguishing marks in Joh_11:1-57, where the two sisters again appear in the narrative of the raising of Lazarus. When Jesus, after delaying for four days (Joh_11:17) to come in response to their joint request (Joh_11:3), arrived, Martha was the first to hear of His arrival, and at once went to meet Him. Mary, on the other hand, removed by her grief from the activities of life engaged in by her sister, was unaware of His coming. The moment, however, that she was sent for by Him (Joh_11:28) she hurried to His presence, and fell down at His feet. The contrast of character seen in Luk_10:1-42 is here markedly present.
Martha holds a conversation, argues with Him, remonstrates with Him, and in the very crisis of their grief shows her practical common sense in deprecating the removal of the stone. It is Mary who goes forth silently to meet Him, silently and tearfully, so that the bystanders suppose her to be going to weep at her brothers tomb; who, when she sees Jesus, falls down at His feet; who, uttering the same words of faith in His power as Martha (Luk_10:21; Luk_10:32), does not qualify them with the same reservation; who infects all the bystanders with the intensity of her sorrow, and crushes the human spirit of our Lord Himself with sympathetic grief (Lightfoot, Biblical Essays, p. 37).
The sisters appear again, and finally, in Joh_12:1-50, at the Supper given to our Lord at Bethany (see art. Mary, No. 2); and again their contrast of disposition is seen. Martha, as presumably the elder sister, served, while Mary poured the precious ointment on the Saviours head and feet. A comparison between this passage and Luk_10:38-42 shows, indeed, the same Martha, but now there is no record of her over-anxiety or distraction, or of any complaint of her sisters absorption in devotion to the Saviour; for doubtless she had herself now chosen that good part which would not be taken from her.
Charles T. P. Grierson.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
Feminine of Maree, "Lord." (See LAZARUS.) Theophylact made her daughter of Simon the leper, others his wife or widow. The undesigned consistency of her character in Luk_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 (Luk_10:40). She "was distracted (periespato, 'cumbered') with much serving," whereas God's will is "that we attend upon the Lord without distraction" (aperispastos; 1Co_7:35). She loved Jesus, and it was to serve Him that she was so bustling.
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 Mat_6:22-31; 1Co_7:32; merimnas, from merizoo "to 'divide' ") and troubled (bustling outwardly: turbazee) about many things (many dishes, in the present case, Bengel's Gnomon)".
But one thing is needful (one dish in the primary sense, secondarily the one 'good portion'; Mat_6:22; Php_3:13; Joh_6:53; Joh_6:27), and Mary hath chosen that good portion," etc. Much serving has its right place and time (1Th_4:11; 2Th_3:12; 1Ti_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 (Rom_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 (Joh_12:2).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Mar'tha. (a lady). The sister of Lazarus and Mary. See Lazarus. The facts recorded in Luke 10 and John 11 indicate a character devout after the customary Jewish type of devotion, sharing in Messianic hopes and accepting Jesus as the Christ. When she first comes before us, Luk_10:38, her spirit is "cumbered with much serving," is "careful and troubled about many things."
Her love, though imperfect in its form, is yet recognized as true, and she has the distinction of being one whom Jesus loved. Joh_11:5. Her position is obviously that of the elder sister, the head and manager of the household. In the supper at Bethany, Joh_12:2, the old character shows itself still, but it has been freed from evil. She is no longer "cumbered," no longer impatient. Activity has been calmed by trust.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
was sister of Lazarus and Mary, and mistress of the house where our Saviour was entertained, in the village of Bethany. Martha is always named before Mary, probably because she was the elder sister.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
Martha, Mary and their brother Lazarus lived in the village of Bethany, just outside Jerusalem (Joh_11:1; Joh_11:18). Jesus knew the family well (Joh_11:5), for he had probably been there often to get away from the crowds and enjoy some rest and fellowship. That was probably why he rebuked Martha on one occasion. She busied herself with much preparation for a special meal, whereas Jesus was looking only for some quiet and relaxing conversation with his friends. Mary, realizing this, talked with Jesus, and in so doing she benefited from the words he spoke (Luk_10:38-42).
Some time after this, Lazarus fell ill. The sisters sent for Jesus, but by the time Jesus arrived, Lazarus was dead (Joh_11:1-6; Joh_11:17). Martha and Mary were convinced that if Jesus had been there, he could have done something to stop Lazarus from dying (Joh_11:19-21; Joh_11:28-32).
Martha still believed that Jesus had the power to do anything (Joh_11:22) and, in response to Jesus question, she reaffirmed her faith in him as the Messiah, the Son of God (Joh_11:25-27). Jesus resurrection of Lazarus demonstrated not only the power that Jesus had over death, but also the unity that Jesus had with his Father in all his works (Joh_11:41-44).
A few days later, when Jesus and his disciples were having a meal with Lazarus and his two sisters, Mary anointed his feet with costly ointment. Jesus saw this as a symbolic anointing in preparation for his burial, which would soon take place (Joh_12:1-8). When, during the last few days before the crucifixion, Jesus and his disciples went out to Bethany at night to sleep, this house was probably the place where they slept (Mar_11:11-12; Mar_11:19; Mat_21:17). (If the anointing by Mary referred to above was the same as that recorded in Mat_26:6-13, the person called Simon the leper was possibly Marthas father or husband.)
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
mar?tha (Μάρθα, Mártha, ?mistress,? being a transliteration of the feminine form of מר, mar, ?Lord?): Martha belonged to Bethany, and was the sister of Lazarus and Mary (Joh_11:1 f). From the fact that the house into which Jesus was received belonged to Martha, and that she generally took the lead in action, it is inferred that she was the eider sister. Martha was one of those who gave hospitality to Jesus during His public ministry. Thus, in the course of those wanderings which began when ?he stedfastly set his face to go to Jerus? (Luk_9:51), he ?entered into a certain village? - its name is not stated - and ?a certain woman named Martha received him into her house? (Luk_10:38). Martha, whose sense of responsibility as hostess weighed heavily upon her, was ?cumbered about much serving,? and her indignation was aroused at the lack of assistance given to her by her sister. Her words, ?Lord, dost thou not care?? implied a certain reproach to Jesus also, in that she felt He showed a want of sympathy with her efforts and was the cause of Mary's remissness. But Jesus, in tones of gentle reproof, reminded her that for Him not the preparation of an elaborate meal but the hearing of His Word in the spirit of Mary was the ?one thing needful? (Luk_10:39-42).
Martha is first mentioned by John - the only other Gospel writer who refers to Martha - in his account of the raising of Lazarus from the dead at Bethany (Jn 11:1-44). The narrative indicates, however, that Jesus was already on terms of the closest friendship with her and her household (compare Joh_11:3, Joh_11:5). In the incident which John here records, Martha again displayed her more practical nature by going out to meet Jesus, while Mary sat in the house (Joh_11:20). But she was not behind her sister in her love for her brother (Joh_11:19), in her faith in Jesus (Joh_11:21 f) and in her belief in the final resurrection (Joh_11:24). The power of Him, whom she termed the ?Teacher,? to restore Lazarus to life even upon earth was beyond her understanding. To the words of Jesus concerning this she gave, however, a verbal assent, and went and informed Mary, ?The Teacher is here, and calleth thee? (Joh_11:27 f). Yet she remained inwardly unconvinced, and remonstrated when Jesus ordered the stone before the grave to be removed (Joh_11:39). Jesus then recalled His previous words to her remembrance (Joh_11:40), and vindicated them by restoring her brother to life (Joh_11:41-44). After the raising of Lazarus, Jesus then made His departure, but after a short stay in Ephraim (Joh_11:54) He returned to Bethany (Joh_12:1). While He supped there, Martha once more served, and Lazarus was also present (Joh_12:2). It was on this occasion that Mary anointed the feet of Jesus (Joh_12:3-8). According to Mat_26:6-13; Mar_14:3-9, the anointing took place in the house of Simon the leper, and it has hence been concluded by some that Martha was the wife or widow of Simon. The anointing described in Luk_7:36-50 happened in the house of Simon a Pharisee. But in none of the synoptist accounts is Martha mentioned. For the relationship of these anointings with each other, see MARY, IV. As, according to John, the abode of the sisters was in Bethany, a further difficulty of a topographical nature is raised by those who hold that Luke implies, from the Galilean setting of Luk_10:38-41, that the sisters lived in Galilee. But the information supplied by Luke, upon which this inference is based, is of the vaguest (compare Luk_10:38), and the great division of Luke's Gospel (Lk 9:51 through 18:31) has within it no organic cohesion of parts. In it is mentioned that on two separate occasions Jesus passed through Samaria (Luk_9:52; Luk_17:11). It is therefore more logical to suppose that the events described in Luk_10:38-41, falling within the intervening period, took place in Bethany during an excursion of Jesus to Judea, and formed one of the several visits upon which the friendship recorded in Joh_11:3, Joh_11:5 was built. According to a fragment of a Coptic gospel belonging to the 2nd century (compare Hennecke, Neutestamentliche Apokryphen, 38, 39), Martha was present with the other two Marys at the empty grave of Jesus (compare Mat_28:1, Mat_28:11), and went and informed the disciples.
International Standard Bible Encyclopedia
PRINTER 1915.
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 Luk_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. 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 Luk_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.
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' (Joh_11:20; Joh_11:22). 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 (Joh_11:39-40).
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 (Joh_12:1-2) [LAZARUS; MARY].
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.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Martha
(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 (Luk_10:38; Luk_10:40-41; Joh_11:1-39; Joh_12:2). SEE LAZARUS. From the house at Bethany being called her house, in Luk_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 Luk_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 (Joh_11:3). The part taken by the sisters in the transactions connected with the death and resurrection of Lazarus (Joh_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 (Joh_12:1-2). SEE MARY.
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).
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
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