The One Thing Necessary

Introducing the readings for 16th Sunday in Ordinary Time - Year C (I)

First Reading: Genesis 18:1-10a
Responsorial Psalm Ps 15(14) O Lord, who may abide in your tent?
Second Reading: Colossians 1:24-28
Gospel: Luke 10:38-42

Introducing the Sunday Readings

The First Reading from Genesis 18:1-10a presents Abraham's encounter with three mysterious visitors at the oak of Mamre during the heat of the day. This narrative occurs during the patriarchal period when Abraham and Sarah were elderly and childless, living as nomads in the ancient Near East around 2000 BCE. The immediate context shows Abraham displaying extraordinary hospitality, running to greet the strangers despite his advanced age, bowing to the ground, and providing them with water, food, and rest under the shade of a tree. The cultural context emphasizes the sacred duty of hospitality in desert cultures, where providing for travelers was both a moral obligation and a survival necessity.

The Responsorial Psalm 15 (14) asking "O Lord, who may abide in your tent?" originates from ancient Israel's temple worship and reflects the requirements for approaching God's presence in the sanctuary. Historically, this psalm served as a liturgical entrance song, with priests questioning pilgrims about their moral fitness to enter the holy place. The immediate context establishes criteria for dwelling with God: walking blamelessly, doing justice, speaking truth, avoiding slander, treating neighbors fairly, despising wrongdoing, honoring those who fear the Lord, lending without usury, and rejecting bribes against the innocent.

The Second Reading from Colossians 1:24-28 emerges from Paul's imprisonment (likely in Rome around 60-62 CE) as he writes to the Christian community in Colossae, a city in ancient Phrygia (modern-day Turkey). Paul had never visited this community personally, but he was addressing concerns about false teachings that threatened to undermine the sufficiency of Christ. The immediate context shows Paul explaining his ministry and sufferings as participation in Christ's ongoing work for the Church, emphasizing that the mystery of God's plan, previously hidden, has now been revealed to the Gentiles through Christ's presence among them.

The Gospel from Luke 10:38-42 takes place during Jesus' journey to Jerusalem, as he travels through various towns and villages teaching and healing. The immediate context presents Jesus entering a village where Martha welcomes him into her home, while her sister Mary sits at Jesus' feet listening to his teaching. This scene reflects the cultural tensions of first-century Palestine, where women's roles were primarily domestic, making Mary's choice to sit as a disciple at a rabbi's feet quite unusual and potentially controversial.

These readings illustrate the spiritual journey of believers who, like Abraham, welcome the divine presence into their lives through generous hospitality and openness to God's promises. Abraham's willingness to serve strangers demonstrates the pilgrim spirit that trusts in God's providence and extends welcome to others on the journey. The psalm reinforces how pilgrims must live with integrity and justice as they approach God's dwelling place, embodying the righteousness that allows them to abide in God's presence. Paul's letter reveals how hope sustains believers through suffering and ministry, as they participate in Christ's ongoing mission to bring the mystery of salvation to all people. The Gospel story of Martha and Mary illustrates how pilgrims must balance active service with contemplative listening, choosing the "better part" of receiving God's word while still engaging in loving service to others.

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The Gospel in Focus

Luke 10:38-42

Verse 38: "Now as they went on their way, Jesus entered a village where a woman named Martha welcomed him into her home."

This verse establishes the transitional context within Luke's travel narrative (9:51-19:27), where Jesus is journeying toward Jerusalem. The phrase "as they went on their way" connects this episode to the preceding teachings about discipleship and mission. Martha's act of welcoming (Greek: hypedexato) Jesus into her home is significant—she takes the initiative as the apparent head of the household, demonstrating both hospitality and authority. In first-century Palestinian culture, women typically did not host male guests independently, making Martha's role remarkable. The village, traditionally identified as Bethany, becomes a place of refuge and relationship for Jesus. Martha's welcome represents more than social courtesy; it embodies the Christian virtue of hospitality (philoxenia) that opens one's life and resources to receive Christ's presence.

Verse 39: "She had a sister named Mary, who sat at the Lord's feet and listened to what he was saying."

Mary's posture of sitting at Jesus' feet (para tous podas) is the traditional position of a disciple learning from a rabbi, as seen with Paul at Gamaliel's feet (Acts 22:3). This positioning was typically reserved for male students, making Mary's choice culturally revolutionary. The verb "listened" (ēkouen) implies continuous, attentive hearing—not passive reception but active engagement with Jesus' teaching. Luke emphasizes that Mary "listened to what he was saying" (ton logon autou), highlighting the importance of receiving God's word. This scene parallels Luke's broader theme of women as disciples and witnesses, challenging conventional gender roles. Mary's choice represents the contemplative dimension of discipleship, where receiving God's word takes precedence over cultural expectations and social norms.

Verse 40: "But Martha was distracted by her many tasks; so she came to him and asked, 'Lord, do you not care that my sister has left me to do all the work by myself? Tell her then to help me.'"

The conjunction "but" (de) creates a stark contrast between the sisters' responses. Martha is described as "distracted" (periespato), literally meaning "pulled around" or "dragged about"—the same root used for anxiety and worry elsewhere in Luke. Her "many tasks" (pollen diakonian) uses the word diakonia, which can mean both domestic service and Christian ministry, creating interpretive tension. Martha's complaint reveals multiple layers: frustration with her sister's abandonment of traditional roles, resentment at bearing the burden alone, and perhaps jealousy of Mary's freedom to learn. Her appeal to Jesus as "Lord" (Kyrie) acknowledges his authority while challenging him to adjudicate between the sisters. The phrase "do you not care" (ou melei soi) expresses both hurt and accusation, suggesting that Jesus' teaching has disrupted household harmony and proper order.

Verse 41: "But the Lord answered her, 'Martha, Martha, you are worried and distracted by many things;'"

Jesus' response begins with the tender repetition of Martha's name—a Hebrew literary device indicating both affection and gentle correction (compare "Simon, Simon" in Luke 22:31). The title "Lord" (Kyrios) emphasizes Jesus' authority to judge between competing claims. The words "worried" (merimnāis) and "distracted" (thorybazē) describe internal turbulence and external commotion respectively. Jesus diagnoses Martha's condition as anxiety over "many things" (polla), suggesting that her multiplied activities have become a source of spiritual fragmentation rather than faithful service. This critique doesn't condemn service itself but addresses the anxious spirit that can accompany even good works. Jesus' words echo his teachings about worry in the Sermon on the Plain (Luke 12:22-31), where he warns against anxiety about material concerns.

Verse 42: "there is need of only one thing. Mary has chosen the better part, which will not be taken away from her."

Jesus contrasts Martha's "many things" with "one thing" (henos estin chreia), though manuscript traditions vary between "one thing" and "few things." The "one thing" likely refers to attentive listening to Jesus' word, representing the unified focus of authentic discipleship. Mary has "chosen" (exelexato) the "better part" (tēn agathēn merida), using language that echoes Israel's choice of God as their portion in the Psalms. The word "part" (meris) can mean portion, inheritance, or share—suggesting that Mary has chosen her spiritual inheritance wisely. Jesus' declaration that this choice "will not be taken away from her" (ouk aphairethesetai) promises permanence and security, contrasting with temporal concerns that can be lost. This doesn't diminish service but establishes priorities: contemplative receptivity to God's word provides the foundation for all authentic Christian action.

-Fr Viktor A. RCJ

Rogate ergo Dominum messis, ut mittat operarios in messem suam.
(Matthaeus 9:38)