John Calvin Commentary Luke 10:38

"Now as they went on their way, he entered into a certain village: and a certain woman named Martha received him into her house." — Luke 10:38 (ASV)

And it happened that he entered into a certain village. This narrative shows that Christ, wherever he came, did not devote himself to his private concerns or consult his own ease or comfort. Instead, the single object he kept in view was to do good to others and to discharge the office committed to him by the Father. Luke relates that, having been hospitably received by Martha, as soon as he entered the house, he began to teach and exhort.

As this passage has been basely distorted into a commendation of what is called a contemplative life, we must inquire into its true meaning. From this, it will appear that nothing was further from Christ's design than to encourage his disciples to indulge in indolence or useless speculations. It is, no doubt, an old error²⁵³ that those who withdraw from business and devote themselves entirely to contemplation lead an angelic life.

For the absurdities which the Sorbonnists²⁵⁴ utter on this subject, they appear to have been indebted to Aristotle. He places the highest good and ultimate end of human life in contemplation, which, according to him, is the enjoyment of virtue.

When some men were driven by ambition to withdraw from the ordinary interactions of life, or when peevish men gave themselves up to solitude and indolence, the resolution to adopt that course was followed by such pride. They imagined themselves to be like the angels because they did nothing, for they entertained as great a contempt for active life as if it had kept them back from heaven.

On the contrary, we know that men were created for the express purpose of being employed in labor of various kinds. No sacrifice is more pleasing to God than when every man diligently applies himself to his own calling and endeavors to live in such a manner as to contribute to the general advantage.²⁵⁵

How absurdly they have perverted Christ's words to support their own contrivance will become apparent when we have determined the natural meaning. Luke says that Mary sat at the feet of Jesus. Does he mean that she did nothing else throughout her whole life? On the contrary, the Lord instructs his followers to distribute their time in such a way that one who desires to make progress in the school of Christ should not always be an idle hearer but should put into practice what he has learned. There is a time to hear and a time to act.²⁵⁶ It is, therefore, a foolish attempt by the monks to seize upon this passage as if Christ were drawing a comparison between a contemplative and an active life, when Christ simply informs us for what purpose, and in what manner, he wishes to be received.

Though Martha's hospitality deserved commendation, and is commended, there were yet two faults in it which Christ pointed out. The first is that Martha carried her activity beyond proper bounds, for Christ would rather have chosen to be entertained frugally and at moderate expense than for the holy woman to have submitted to so much toil. The second fault was that Martha, by distracting her attention and undertaking more labor than was necessary, deprived herself of the advantage of Christ’s visit.

The excess is pointed out by Luke when he speaks of much serving; for Christ was satisfied with little. It was just as if one were to give a magnificent reception to a prophet and yet not care about hearing him but, on the contrary, make such great and unnecessary preparations as to bury all the instruction. The true way of receiving prophets, however, is to accept the advantage which God presents and offers to us through their agency.

We now see that Martha's kind attention, though it deserved praise, was not without its blemishes. There was this additional evil: Martha was so delighted with her own bustling operations as to despise her sister’s pious eagerness to receive instruction.²⁵⁷ This example warns us that, in doing what is right, we must take care not to think more highly of ourselves than of others.

²⁵³ “Il est vray que ceste erreur n’est pas d’auiourd’huy, mais est bien ancien;” — “it is true that this error is not of today, but is very old.”;” — “it is true that this error is not of today, but is very old.”

²⁵⁴ “Some readers may happen to ask, Who were the “Some readers may happen to ask, Who were the Sorbonnists, or, as they are often called, or, as they are often called, the Doctors of the Sorbonne? In reply, I take the liberty of extracting from a volume, which I gave to the world a few years ago, a few remarks on this subject.” — “The College of the In reply, I take the liberty of extracting from a volume, which I gave to the world a few years ago, a few remarks on this subject.” — “The College of the Sorbonne, in Paris, takes its name from in Paris, takes its name from Robert de Sorbonne, who founded it in the middle of the thirteenth century. Its reputation for theological learning, philosophy, classical literature, and all that formerly constituted a liberal education, was deservedly high. In the Doctors of the Sorbonne the Reformation found powerful adversaries. The very name of this University, to which the greatest scholars in Europe were accustomed to pay deference, would be regarded by the multitude with blind veneration. If such men as Calvin, Beza, Melancthon, and Luther, were prepared by talents and acquirements of the first order to brave the terrors of that name, they must have frequently lamented its influence on many of their hearers. Yet our author meets undaunted this formidable array, and enters the field with the full assurance of victory. Despising, as we naturally do, the weak superstitions and absurd tenets held by the Church of Rome, we are apt to underrate our obligations to the early champions of the Reformed faith, who encountered with success those veteran warriors, and who founded it in the middle of the thirteenth century. Its reputation for theological learning, philosophy, classical literature, and all that formerly constituted a liberal education, was deservedly high. In the Doctors of the Sorbonne the Reformation found powerful adversaries. The very name of this University, to which the greatest scholars in Europe were accustomed to pay deference, would be regarded by the multitude with blind veneration. If such men as Calvin, Beza, Melancthon, and Luther, were prepared by talents and acquirements of the first order to brave the terrors of that name, they must have frequently lamented its influence on many of their hearers. Yet our author meets undaunted this formidable array, and enters the field with the full assurance of victory. Despising, as we naturally do, the weak superstitions and absurd tenets held by the Church of Rome, we are apt to underrate our obligations to the early champions of the Reformed faith, who encountered with success those veteran warriors, and contended earnestly ((Jude, verse 3) ) for the faith which was once delivered to the saints.”—”—(Biblical Cabinet, volume 30, p. 140.)—Ed.volume 30, p. 140.)—Ed.

²⁵⁵ “Met peine de vivre en sorte qu’ il apporte quelque profit a la societe commune des hommes;” — “endeavors to live so as to yield some advantage to the general society of men.”;” — “endeavors to live so as to yield some advantage to the general society of men.”

²⁵⁶ “Car il y a temps d’ouir, et temps de faire, et de mettre la main a la besongne;” — “for there is a time to hear, and a time to act, and to put the hand to the work.”;” — “for there is a time to hear, and a time to act, and to put the hand to the work.”

²⁵⁷ “En la conduite du banquet, et bruit de mesnage;” — “in the preparation of the entertainment, and the noise of household affairs.”;” — “in the preparation of the entertainment, and the noise of household affairs.”