Readings: Genesis 18:1‑10 Colossians 1:24‑28 Luke 10:38‑42
During the summer months when many of us are traveling for vacations, we are especially sensitive to the importance of hospitality. In the ancient Semitic world of Abraham and Jesus, hospitality to strangers and guests was the mark of civilized, humane behavior. The author of Hebrews goes so far as to command, "Do not neglect hospitality, for through it some have unknowingly entertained angels" (13:2). Indeed, in today's readings Abraham, Martha and Mary receive the gift of God's presence while entertaining guests.
In the Genesis reading the elderly Abraham and Sarah are the very models of good Bedouin hosts. Despite the oppressive, mid‑day heat, Abraham's every action is energetic and courteous. He "runs" from the entrance of the tent and "bows to the ground" in greeting his three mysterious guests. In Abraham’s request that they enjoy his hospitality, the patriarch insists that they will be doing him a favor and he goes on to promise all the refreshments desired by weary desert travelers: water to bathe the feet, rest and shade under the terebinth tree, food and drink. Once the men have accepted his invitation, Abraham is a flurry of excited activity. We are told he "hastened" into the tent and told Sarah to “quickly” prepare the rolls; he then "ran" to the herd to have the steer, curds, and milk "quickly" prepared.
While Abraham politely waits under the tree for his guests to enjoy their meal, his generosity is rewarded with the announcement that Sarah will have the long awaited son (Isaac) who will carry on the promise. "One of them said, `I will surely return to you about this time next year, and Sarah will then have a son'" (Gen 18:10). The elderly couple receives the answer to their prayers while performing a selfless act of hospitality.
In his letter to the Colossians Paul is attacking certain teachers who stressed obscure wisdom about such things as angels and Jewish practices rather than the centrality of Christ as the agent of creation and redeemer (see Col 2:16‑23). The Colossians were apparently led astray by this appeal to esoteric knowledge and archaic Jewish traditions. Against this false religiosity, Paul offers himself as an example of true Christian asceticism. He is in prison as he writes this letter (Col 4:2‑4,18); this suffering for the sake of the body of Christ, the church, is the true and joyful asceticism which should mark the Christian community.
Even now I find my joy in the suffering I endure
for you. In my own flesh I fill up what is lacking
in the sufferings of Christ for the sake of his body,
the church. (Col 1:24)
The "mystery hidden from ages and generations past" of which Paul is a minister is not some coded, elitist wisdom but simply the good news that in Christ the Gentiles have now been reconciled to God. "God has willed to make known . . . the glory beyond price which this mystery brings to the Gentiles‑‑ the mystery of Christ in you, your hope of glory" (Col 1:27).
Luke's story of Jesus' visit to the home of Martha and her sister Mary returns to the theme of hospitality from the Genesis reading and develops it to include attentive "listening to the Lord's words" which is even more important than offering physical sustenance. Jesus is traveling to Jerusalem and has just told the story of the Good Samaritan to teach the lesson of love of neighbor (Lk 9:51‑10:25). Now he enters a village where Martha welcomes him into her home. In Luke the demands of hospitality supersede Jewish cultural norms which would forbid both Jesus' being served alone by women who are not his relatives and his teaching a woman inside her home (see also Lk 7:36‑50).
In receiving Jesus, the two sisters assume contrasting roles. Mary takes the position of a disciple by seating herself at Jesus' feet and simply listening to his words. But Martha is busy with the details of hospitality and in her exasperation says to Jesus, “Lord, are you not concerned that my sister has left me all alone to do the household tasks. Tell her to help me.” Jesus' answer does not condemn Martha's service but her anxiety which may cause her to miss the most important thing: listening to him as he instructs his followers on the requirements of discipleship.
"Martha, Martha, you are anxious and upset about
many things; one thing only is required. Mary has
chosen the better portion and she shall not
be deprived of it."
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