返回Chapter 10
Chapter 10
Chapter Ten
Lk. 10:1. After this the Lord appointed also other seventy disciples, and sent them two by two before His face into every city and place where He Himself was about to go,
In the book of Exodus it is written: "And they came to Elim; there were twelve wells of water and seventy palm trees" (Exod. 15:27). What happened then historically and figuratively has now been fulfilled in reality. Elim means ascent. By this nothing other is signified than that we, ascending into a more perfect understanding and into spiritual maturity, and not stopping, as the Hebrews did, at the Law, but rising up into Christianity, shall find twelve wells, that is, the twelve chief apostles, who are the fountains of every most sweet teaching. We shall find also seventy palm trunks, that is, the seventy apostles. They are not called wells but palms, as those who were nurtured and guided by the (chief) apostles. For although Christ Himself also chose these seventy apostles, they were inferior to the twelve, and subsequently were their disciples and companions. Thus these palms were nourished by the wells, that is, by the apostles, and brought forth to us fruit that is sweet and at the same time moderately tart. The teaching of the saints is indeed such: it does not entirely delight and flatter, nor does it entirely constrain and strike, but combines both qualities, and is truly seasoned with salt and joined with grace, as the apostle Paul also exclaims: "Let your speech be always with grace, seasoned with salt" (Col. 4:6). The Lord chooses seventy disciples on account of the multitude of those in need of instruction. For just as fields with a good harvest require many reapers, so too for the believers, since they were to be a countless multitude, there was an urgent need for many teachers.
Lk. 10:2. And He said to them: The harvest is plentiful, but the laborers are few; therefore pray the Lord of the harvest to send out laborers into His harvest.
The Lord sends them "by two" so that they might be safer and assist one another. They went before His face, that is, like John they taught: "prepare the way of the Lord" (Matt. 3:3). Note how He first said: "pray the Lord of the harvest to send out laborers," and then He Himself by His own authority sends them. For He, as true God, is truly the Lord of the harvest, that is, of the believers.
Lk. 10:3. Go! I am sending you as lambs among wolves.
He tells them beforehand about persecutions and about the fact that they will be as lambs among wolves, so that these things, having come upon them unexpectedly, would not trouble them by their suddenness.
Lk. 10:4. Carry neither purse, nor bag, nor sandals,
Since the Lord intends to send the disciples to preach the Gospel, He says to them: "take neither a bag," nor this, nor that; for it is sufficient for you to be devoted to the word. And if you carry a bag, it is obvious that you will be occupied with it, and will begin to neglect the word. Otherwise: since those whom you teach will feed you, what need have you of a bag or a knapsack, or of sandals? For those whom you instruct will supply your every need for them.
Lk. 10:4. And greet no one on the road.
He commands them this for the purpose that they would not occupy themselves with human greetings and courtesies and thereby place obstacles in the way of the work of preaching. For it is likely that one who received a greeting would respond with a greeting in return, and perhaps would enter into a prolonged conversation, as travelers usually do, and then, as if having already become friends, would talk about something even more at length, and thus the apostle would fall into ordinary human relations and would neglect the word. For this reason the Lord forbids the disciples from greeting anyone on the road.
Lk. 10:5. Whatever house you enter, first say: Peace be to this house;
Lk. 10:6. And if a son of peace be there, your peace shall rest upon him; but if not, it shall return to you.
"Into whatever house you enter," He says, "first say: peace be to this house," that is, greet those who are in the house; then, showing that this is not merely a greeting but also a blessing, He says: if the householder is worthy, then he will be blessed, and if he is an offender and incapable of receiving peace, if he is an enemy and opponent of your word and teaching, then the blessing will not come to him, but "will return to you."
Lk. 10:7. And remain in that same house, eating and drinking such things as they have, for the laborer is worthy of his hire. Do not go from house to house.
Lk. 10:8. And if you enter any city and they receive you, eat what is set before you,
He commands not to go from house to house, so that the apostles would not appear to be gluttons, would not give many an occasion for scandal, and would not offend those who received them in the beginning. "Eat," He says, "and drink what they have," that is, whatever they set before you, and even if it be little and poor, do not demand more. Accept food in place of a reward, that is, do not seek to receive food and payment separately, but accept the food itself as your reward. See how He makes His disciples firm against poverty.
Lk. 10:9. And heal the sick that are therein, and say unto them: The Kingdom of God has drawn near to you.
He commands to heal the sick who are in the cities, so that the apostles through their miracles might draw people to the preaching. For see what He says: "and say to them: the Kingdom of God has drawn near to you." For if you first heal and then begin to teach, your preaching will be successful, and people will believe that the Kingdom of God has reached them. For they would not have been healed if some Divine power had not accomplished this. And the Kingdom of God drew near to the sick when they were healed in soul. For it is far from the sick person over whom sin still reigns.
Lk. 10:10. And if you enter any city and they do not receive you, go out into its streets and say:
Lk. 10:11. Even the dust from your city that clings to us, we shake off against you;
"If," He says, "they do not receive you, then, going out into the street, say" to them that we have nothing in common with you, we have nothing from your city, even the dust that has clung to us we sweep off, that is, shake off, clean off, and throw back upon you;
Lk. 10:11. Know however that the Kingdom of God has drawn near to you.
Here someone will ask: how does the Lord say that the Kingdom of God has drawn near both to those who receive the apostles and to those who do not receive them? It must be said that He in no way contradicts Himself. For to those who receive the apostles, the Kingdom draws near with benefactions, and to those who do not receive them, with condemnation. For, I ask you, imagine that at some spectacle there are many who are condemned and others who are not condemned, for example, senators, generals, and noblemen, and then some herald announces to all together, both the condemned and the honored: the king has drawn near to you! Does he not mean that to some of them the king has drawn near for punishment, and to others, to show them honor and favor? Understand it in the same way here as well.
Lk. 10:12. I say to you, that it shall be more tolerable in that day for Sodom, than for that city.
"It shall be more tolerable," He says, "for Sodom... than for that city" which did not receive you. Why? Because apostles were not sent to Sodom, and therefore those who did not receive the apostles are worse than the Sodomites. Notice also that the city which does not receive the apostles has wide streets; and the wide path leads to destruction. Thus, whoever walks on the wide roads that lead to destruction does not receive the apostolic and Divine teaching.
Lk. 10:13. Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago, sitting in sackcloth and ashes;
Lk. 10:14. But even for Tyre and Sidon it will be more tolerable at the judgment than for you.
Lk. 10:15. And you, Capernaum, who have been exalted to heaven, shall be brought down to hell.
Tyre and Sidon were pagan cities, while Bethsaida and Chorazin were Jewish. Therefore, He says that at the judgment it will be more tolerable for the pagans than for you, who saw miracles and did not believe; for if they had seen them, they would have believed. And you, Capernaum, exalted to the heavens, as one glorified by the many miracles performed in you, shall be brought down to Hades; you will be condemned for the very reason that even after so many miracles you do not believe.
Lk. 10:16. He who hears you hears Me, and he who rejects you rejects Me; and he who rejects Me rejects Him who sent Me.
Then, lest those being sent out to preach should say, "Why then do You send us if some cities will not receive us?", He says: do not grieve; he who rejects you rejects Me and My Father; therefore the insult does not stop at you, but ascends to God. So let it be a consolation to you that the offense is directed (not at you, but) at God. Likewise, on the other hand, do not boast or exalt yourselves because some listen to you; for this is not your doing, but the work of My grace.
Lk. 10:17. The seventy disciples returned with joy and said: Lord! even the demons are subject to us in Your name.
Previously the Evangelist said that the Lord sent seventy disciples, and now he says that they "returned with joy" because they not only healed from various other diseases, but delivered from an even greater evil — from demons. See how far they are from pride; for they say to the Lord: "in Your name" the demons are subject to us, by Your grace, and not by our own power.
Lk. 10:18. And He said to them: I beheld Satan fall from heaven like lightning;
And the Lord said to them: do not marvel that the demons are subject to you, for their chief was cast down long ago and has no power whatsoever. Although this was not visible to men, it was visible to Me, who beholds even the invisible. Satan fell from heaven "like lightning" because he was a light, an archangel, and the morning star, though now he has become darkness. If he fell from heaven, then what shall his servants — I mean the demons — not suffer? Some understand the words "from heaven" to mean: from glory. Since the seventy said to the Lord that the "demons are subject" to them, He says: this I also knew, for I saw Satan fall from heaven, that is, he was deprived of the glory and honor which he had. Before the coming of Christ he was honored as God, but now he fell from heaven, that is, they ceased to honor him as God and to think that he dwells in heaven.
Lk. 10:19. Behold, I give you authority to tread on serpents and scorpions and over all the power of the enemy, and nothing shall harm you;
"Behold, I give you authority" to trample upon his powers. For "serpents and scorpions" are the ranks of demons, creeping along the ground, and those among them who sting in a more visible manner are "serpents," while those who strike in a more hidden manner are "scorpions." For example, the demon of fornication and murder is a serpent, for he incites to visible evildoings; but that demon who, under the pretext of illness, for instance, induces a person to make use of baths, fragrant ointments, and other luxuries, may be called a scorpion, since he has a hidden sting and secretly strives to sting the flesh, so as to lead the one who heeds him into a greater transgression. But thanks be to the Lord, Who has given authority to tread upon them!
Lk. 10:20. However, do not rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven.
However, teaching the disciples not to be high-minded, the Lord says: "nevertheless do not... rejoice in this... that the demons are subject to you" (for from this others receive benefit, namely those who receive healing), "but rather rejoice that your names are... written... in heaven" not with ink, but by God's remembrance and grace. The devil falls from heaven, while people living on earth are written in heaven. Therefore, the true joy is in this, "that your names are written in heaven" and are not forgotten by God.
Lk. 10:21. In that hour Jesus rejoiced in spirit and said: I praise You, Father, Lord of heaven and earth, that You have hidden these things from the wise and understanding.
As a good father, seeing his children succeed in something worthy of praise, rejoices, so too the Savior rejoiced that the apostles were deemed worthy of such blessings. Therefore He thanks the Father that such mysteries were hidden "from the wise," that is, the Pharisees and scribes who interpreted the Law, and from "the understanding," that is, the disciples of these same scribes. For he who teaches is wise, and he who learns and comprehends the lessons is understanding; for example, Gamaliel is wise, and Paul is understanding, for the former is the teacher, and the latter understands that which the former instructs.
Lk. 10:21. And revealed it to babes.
The Lord calls His disciples "babes" because they were not from those skilled in the Law, but were chosen for the most part from the common class of people and from fishermen. However, they could also be called babes on account of their innocence. But those (the Pharisees and scribes) were not truly wise and understanding, but only seemed so. Therefore, these mysteries were hidden "from the wise and understanding" who seemed to be such, but in reality were not. For if they had truly been such, the mysteries would have been revealed to them.
Lk. 10:21. Yea, Father! For such was Thy good pleasure.
"Yes, Father," I thank You, "for such was Your good pleasure," that is, that such was Your good pleasure and will, and so it was pleasing to You.
Lk. 10:22. And, turning to the disciples, He said: All things have been delivered to Me by My Father;
The Father delivers all things to the Son, because all things must be subject to the Son. God reigns over all in a twofold manner: first, over those who do not desire His Kingdom, and second, over those who do desire it. To give an example: God is my Master even if I do not wish it, because He is my Creator; and again, God is my Master when I, as a prudent servant, fulfill His will through the keeping of the commandments. Human nature was formerly in bondage and in the hands of God, even though it did not wish it, even though it served Satan. But when Christ endured the struggle on our behalf and, having freed us from the power of the devil, made us His servants and keepers of the commandments, from that time we became prudent servants both by nature and by choice; for the first servitude was only by nature, while the second was also by our choice. So the Lord now says: "All things have been delivered to Me by My Father," that is, all things must be subject to Me and fall under My dominion. This is similar to the other saying: "All authority has been given to Me in heaven and on earth" (Matt. 28:18). And He says this because He reconciled all things (Col. 1:20), both in heaven and on earth. And in another sense: the Father delivers all things to the Son—all the works of the economy of our salvation. Therefore, for our sake neither the Father nor the Spirit became incarnate, or suffered, or rose again, but the Son accomplished all of this, and He became the captain of our salvation; therefore He says that all things have been delivered to Him. He spoke as if to say: My Father has entrusted all things to Me—to become incarnate, to suffer, to rise again, to save the nature that had fallen away.
Lk. 10:22. And who the Son is, no one knows except the Father, and who the Father is, no one knows except the Son, and to whomever the Son wishes to reveal Him.
Since He said that all things have been delivered to Me, He now resolves, as it were, a certain perplexity. Lest anyone should think: why then did He deliver all things to You, and not to another, even to an Angel or an Archangel.
He says: He delivered all things to Me because I am of one Nature and Essence with Him. And as no one knows Him, so no one knows Me either, except the Father alone. Therefore He rightly delivered all things to Me, as One consubstantial with Him and surpassing all knowledge, just as He too is above all knowledge. For the Father, He says, is known by the Son alone and by the one to whom the Son wills to reveal Him. Notice: the Son knows the Father not through revelation, but creatures know Him through revelation, for they receive knowledge by grace; consequently, the Son is not created.
Lk. 10:23. And, turning to the disciples, He said to them privately: Blessed are the eyes that see what you see!
Lk. 10:24. For I say to you, that many prophets and kings desired to see the things which you see, and did not see them, and to hear the things which you hear, and did not hear them.
Turning to the disciples, the Lord blesses them and indeed all who look upon Him with faith as He walks in the flesh and works miracles. For the ancient prophets and kings, though they greatly desired to see the Lord in the flesh and to hear Him, were nevertheless not deemed worthy of this. And in another sense: since He said above that he knows the Father to whom the Son reveals Him, He now blesses the disciples as those who have already received this revelation. For through Himself He revealed the Father to them, since he who saw Him saw the Father (John 14:9). And no one among those saints who lived before the appearing and working of the Son of God in the flesh attained this blessing. Since they did not see the Lord in the flesh, through Whom the Father was known, it follows that they did not see the Father in the way the apostles saw Him.
Lk. 10:25. And behold, a certain lawyer stood up and, tempting Him, said: Teacher! What shall I do to inherit eternal life?
This lawyer was a boastful man, very arrogant, as is evident from what follows, and moreover crafty. Therefore he approaches the Lord, testing Him, probably thinking that he would trap the Lord in His answers. But the Lord points him to that very Law in which he greatly prided himself.
Lk. 10:26. He said to him: What is written in the Law? How do you read it?
Lk. 10:27. He answered: Love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind,
Look at how precisely the Law commands us to love the Lord. Man is the most perfect of all creatures. Although he has something in common with all of them, he also has something superior. For example, man has something in common with a stone, for he has hair and nails, which are insensible, like a stone. He has something in common with a plant, because he grows and is nourished and begets what is like himself, just as a plant does. He has something in common with the irrational animals, because he has senses, grows angry, and feels desire. But what elevates man above all other animals is that he has something in common with God as well, namely: a rational soul. Therefore the Law, wishing to show that man must wholly in all things surrender himself to God and take captive all the powers of the soul into the love of God, by the words "with all your heart" indicated the coarser power belonging to plants, by the words "with all your soul" indicated the finer power befitting beings endowed with senses, and by the words "with all your mind" designated the distinctive power of man — the rational soul. The words "with all your strength" we must apply to all of these. For we must subject to the love of Christ the vegetative power of the soul as well. But how? — strongly, not weakly; and the sensory power, and it too strongly; and finally the rational power, and it also "with all our strength," so that we must wholly surrender ourselves to God and subject to the love of God our nutritive, sensory, and rational power.
Lk. 10:27. And your neighbor as yourself.
The Law, on account of the infancy of its hearers, being unable yet to impart the most perfect teaching, commands to love one's neighbor "as oneself." But Christ taught to love one's neighbor more than even oneself. For He says: no one can show "greater love than if one... lays down... his life... for his friends" (John 15:13).
Lk. 10:28. Jesus said to him: You have answered correctly; do this and you shall live.
So, to the lawyer He says: "you have answered correctly." Since you, He says, are still subject to the Law, then you answer correctly; for according to the Law you reason rightly.
Lk. 10:29. But he, wanting to justify himself, said to Jesus: And who is my neighbor?
The lawyer, having received praise from the Savior, displayed arrogance. He said: "and who... is my... neighbor?" He thought that he was righteous and had no one equal to himself or close to him in virtue; for he believed that a righteous man's neighbor is only another righteous man. And so, wishing to justify himself and exalt himself above all people, he says with pride: and who is my neighbor?
Lk. 10:30. Jesus said to this: A certain man was going down from Jerusalem to Jericho and fell among robbers, who stripped him of his clothing, wounded him, and departed, leaving him half dead.
But the Savior, since He is the Creator and sees in all one creation, defines the neighbor not by deeds, not by merits, but by nature. Do not think, He says, that since you are righteous, there is no one like you. For all who share one and the same nature are your neighbors. Therefore, you yourself be a neighbor to them not in place, but in disposition toward them and care for them. For this reason I also bring before you the example of the Samaritan, to show you that although he differed in way of life, he nevertheless became a neighbor to the one in need of mercy. So you too show yourself a neighbor through compassion and hasten to help by your own admission. Thus, by this parable we are taught to be ready for mercy and to strive to be neighbors to those who need our help. Let us also recognize the goodness of God toward man. Human nature was going "from Jerusalem," that is, from a serene and peaceful life, for Jerusalem means "vision of peace." Where was it going? "To Jericho," a barren, low place, stifling from heat, that is, into a life full of passions. Notice: He did not say "went down," but "was going." For human nature always inclined toward earthly things, not once, but constantly being drawn into a life of passion. "And fell among robbers," that is, fell among demons. Whoever does not descend from the height of the mind will not fall among demons. They, having stripped the man and removed from him the garments of virtue, inflicted upon him the wounds of sin. For they first strip us of every good thought and the covering of God, and then inflict wounds through sins. They left human nature "half dead," either because the soul is immortal while the body is mortal, and thus half of man is subject to death, or because human nature was not entirely rejected but hoped to receive salvation in Christ, and thus was not completely dead. But just as through Adam's transgression death entered the world, so through justification in Christ death was to be abolished (Rom. 5:16–17).
Lk. 10:31. By chance a certain priest was going down that road, and when he saw him, he passed by on the other side.
Lk. 10:32. Likewise a Levite also, when he was at that place, came and looked and passed by on the other side.
By the priest and the Levite, understand, perhaps, the Law and the prophets. For they desired to justify man, but could not. "It is impossible," says the Apostle Paul, "that the blood of bulls and goats should take away sins" (Heb. 10:4). They took pity on man and considered how to heal him, but, overcome by the severity of the wounds, they withdrew again. For this is what it means to pass by. The Law came and stood over the one lying there, but then, not having the power to heal, it departed. This is what "passed by" means.
Lk. 10:33. But a certain Samaritan, as he journeyed, came upon him, and seeing him, had compassion.
Look: the phrase "by chance" has a certain meaning. For the Law was indeed given not for some particular reason, but because of the weakness of humanity (Gal. 3:19), which was unable at first to receive the mystery of Christ. Therefore it is said that the priest, that is, the Law, came to heal the man not deliberately, but "by chance," which we commonly call coincidence. But our Lord and God, who became "a curse for us" (Gal. 3:13) and was called a Samaritan (John 8:48), came to us making the journey, that is, setting as the pretext and purpose of His journey this very thing—to heal us—and not merely passing by, and He visited us not by chance (incidentally), but lived with us and conversed with us, not in appearance only.
Lk. 10:34. And went to him, and bound up his wounds,
At once he "bound up the wounds," not allowing the disease to grow worse, but restraining it.
Lk. 10:34. Pouring on oil and wine;
"He poured oil and wine": the oil is the word of teaching that prepares for virtue by the promise of good things, and the wine is the word of teaching that leads to virtue by fear. So when you hear the word of the Lord: "Come unto Me, and I will give you rest" (Matt. 11:28) — this is oil, for it shows mercy and rest. Such also are the words: "Come, inherit the Kingdom prepared for you" (Matt. 25:34). But when the Lord says: depart into the darkness (Matt. 25:41) — this is wine, a stern teaching. You can also understand it in another way. The oil signifies life according to His humanity, and the wine — according to His divinity. For the Lord performed some things as man, and others as God. For example, eating, drinking, leading a life not without pleasantries and not displaying austerity in everything, as John did — this is oil; but the wondrous fast, walking on the sea, and other manifestations of divine power — this is wine. Wine can be likened to the Divinity in the respect that no one could endure the Divinity in Itself (without union) if there were not also this oil, that is, the life according to humanity. Since the Lord saved us through both, that is, divinity and humanity, therefore it is said that He poured oil and wine. And daily those who are baptized are healed of the wounds of the soul, being anointed with chrism, and at once being joined to the Church and partaking of the Divine Blood.
Lk. 10:34. And, having placed him on his own donkey,
The Lord placed our wounded nature upon His beast of burden, that is, upon His own Body. For He made us members of Himself and partakers of His Body: us, who were below, He raised to such a dignity that we are one Body with Him!
Lk. 10:34. Brought him to an inn and took care of him;
The inn is the Church, which receives all. The Law did not receive all, for it is said: "An Ammonite and a Moabite shall not enter into the congregation of the Lord" (Deut. 23:3). "But in every nation he that feareth Him... is accepted with Him" (Acts 10:35), if he desires to believe and become a member of the Church. For She receives all: both sinners and tax collectors.
Lk. 10:35. And on the next day, departing, he took out two denarii, gave them to the innkeeper, and said to him: Take care of him; and whatever more you spend, when I come back, I will repay you.
Lk. 10:36. Who of these three, do you think, was a neighbor to the one who fell among the robbers?
Lk. 10:37. He said: the one who showed him mercy. Then Jesus said to him: go, and do likewise.
Note the precision with which it is said that he brought him to the inn and took care of him. Before he brought him to it, he only bound up his wounds. What does this mean? That when the Church was established and the inn was opened, that is, when the faith had grown among nearly all nations, then the gifts of the Holy Spirit were also revealed, and the grace of God spread abroad. This you will learn from the Acts of the Apostles. The image of the innkeeper is borne by every apostle and teacher and pastor; to them the Lord gave "two denarii," that is, the two Testaments: the Old and the New. For both Testaments, as utterances of one and the same God, bear upon them the image of one King. These denarii the Lord, ascending into heaven, left to the apostles and to the bishops and teachers of subsequent times.
He said: "if you spend anything of your own,... I... will repay you." The Apostles indeed spent of their own as well, laboring greatly and sowing teaching everywhere. And the teachers of subsequent times, expounding the Old and New Testaments, also spent much of their own. For this they will receive a reward when the Lord returns, that is, at His second coming. Then each of them will say to Him: Lord! You gave me two denarii, and behold, I have gained two more. And He will say to such a one: "Well done, good servant!" (Luke 19:17).
Lk. 10:38. In the course of their journey, He came to a certain village; here a woman named Martha received Him into her house;
Lk. 10:39. She had a sister named Mary, who sat at the feet of Jesus and listened to His word.
Lk. 10:40. But Martha was distracted with much serving, and she came up and said: Lord! dost Thou not care that my sister has left me to serve alone? Tell her to help me.
Lk. 10:41. Jesus said to her in answer: Martha! Martha! you are anxious and troubled about many things,
Lk. 10:42. One thing alone is needful; and Mary has chosen the good part, which shall not be taken away from her.
Great is the good that comes from hospitality, as Martha showed, and it should not be neglected; but an even greater good is to attend to spiritual discourse. For by the former the body is nourished, but by the latter the soul is given life. We do not exist, Martha, He says, in order to fill the body with various foods, but in order to do what is profitable for our souls. Note also the prudence of the Lord. He said nothing to Martha before He received from her an occasion for reproof. But when she attempted to draw her sister away from listening, then the Lord, taking the occasion, reproves her. For hospitality is praiseworthy only so long as it does not distract and draw us away from what is more needful; but when it begins to hinder us in the most important matters, then it is right to prefer the hearing of divine things to it. Moreover, to speak more precisely, the Lord forbids not hospitality, but its elaborateness and vanity, that is, distraction and anxiety. Why, He says, "Martha, you are anxious and... troubled about many things," that is, you are distracted and worried? We have need only of eating a little, not of a variety of dishes.
Others understood the words "one thing is needful" not as referring to food, but to attentiveness to teaching. Thus, by these words the Lord instructs the apostles that when they enter anyone's house, they should not demand anything luxurious, but be content with what is simple, caring for nothing more than attentiveness to teaching.
Perhaps understand by Martha the active virtue, and by Mary – contemplation. The active virtue has distractions and anxieties, while contemplation, having become master over the passions (for Mary means mistress), exercises itself in the sole examination of divine sayings and judgments.
Pay attention also to the words: "sat at Jesus' feet and listened to His word." By the feet one can understand active virtue, for they signify movement and walking. And sitting is a sign of immobility. So whoever sits at the feet of Jesus, that is, whoever becomes firmly established in active virtue and through imitation of the walking and life of Jesus is strengthened in it, that person after this arrives at the hearing of divine utterances or at contemplation. Since Mary also first sat down, and then listened to the words.
So then, if you can, ascend to the level of Mary through mastery over the passions and the pursuit of contemplation. But if this is impossible for you, be Martha, devote yourself to the active life, and through that receive Christ.
Note this: "which shall not be taken away from her." The one who labors in works has something that is taken away from him, that is, cares and distraction. For, having attained to contemplation, he is freed from distraction and vanity, and thus something is taken away from him. But the one who labors in contemplation is never deprived of this good part, that is, contemplation. For in what more shall he advance, when he has reached the very highest, I mean, the contemplation of God, which is equal to deification? For whoever has been deemed worthy to behold God becomes a god, since like is encompassed by like.
Lk. 10:1. After this the Lord appointed also other seventy disciples, and sent them two by two before His face into every city and place where He Himself was about to go,
In the book of Exodus it is written: "And they came to Elim; there were twelve wells of water and seventy palm trees" (Exod. 15:27). What happened then historically and figuratively has now been fulfilled in reality. Elim means ascent. By this nothing other is signified than that we, ascending into a more perfect understanding and into spiritual maturity, and not stopping, as the Hebrews did, at the Law, but rising up into Christianity, shall find twelve wells, that is, the twelve chief apostles, who are the fountains of every most sweet teaching. We shall find also seventy palm trunks, that is, the seventy apostles. They are not called wells but palms, as those who were nurtured and guided by the (chief) apostles. For although Christ Himself also chose these seventy apostles, they were inferior to the twelve, and subsequently were their disciples and companions. Thus these palms were nourished by the wells, that is, by the apostles, and brought forth to us fruit that is sweet and at the same time moderately tart. The teaching of the saints is indeed such: it does not entirely delight and flatter, nor does it entirely constrain and strike, but combines both qualities, and is truly seasoned with salt and joined with grace, as the apostle Paul also exclaims: "Let your speech be always with grace, seasoned with salt" (Col. 4:6). The Lord chooses seventy disciples on account of the multitude of those in need of instruction. For just as fields with a good harvest require many reapers, so too for the believers, since they were to be a countless multitude, there was an urgent need for many teachers.
Lk. 10:2. And He said to them: The harvest is plentiful, but the laborers are few; therefore pray the Lord of the harvest to send out laborers into His harvest.
The Lord sends them "by two" so that they might be safer and assist one another. They went before His face, that is, like John they taught: "prepare the way of the Lord" (Matt. 3:3). Note how He first said: "pray the Lord of the harvest to send out laborers," and then He Himself by His own authority sends them. For He, as true God, is truly the Lord of the harvest, that is, of the believers.
Lk. 10:3. Go! I am sending you as lambs among wolves.
He tells them beforehand about persecutions and about the fact that they will be as lambs among wolves, so that these things, having come upon them unexpectedly, would not trouble them by their suddenness.
Lk. 10:4. Carry neither purse, nor bag, nor sandals,
Since the Lord intends to send the disciples to preach the Gospel, He says to them: "take neither a bag," nor this, nor that; for it is sufficient for you to be devoted to the word. And if you carry a bag, it is obvious that you will be occupied with it, and will begin to neglect the word. Otherwise: since those whom you teach will feed you, what need have you of a bag or a knapsack, or of sandals? For those whom you instruct will supply your every need for them.
Lk. 10:4. And greet no one on the road.
He commands them this for the purpose that they would not occupy themselves with human greetings and courtesies and thereby place obstacles in the way of the work of preaching. For it is likely that one who received a greeting would respond with a greeting in return, and perhaps would enter into a prolonged conversation, as travelers usually do, and then, as if having already become friends, would talk about something even more at length, and thus the apostle would fall into ordinary human relations and would neglect the word. For this reason the Lord forbids the disciples from greeting anyone on the road.
Lk. 10:5. Whatever house you enter, first say: Peace be to this house;
Lk. 10:6. And if a son of peace be there, your peace shall rest upon him; but if not, it shall return to you.
"Into whatever house you enter," He says, "first say: peace be to this house," that is, greet those who are in the house; then, showing that this is not merely a greeting but also a blessing, He says: if the householder is worthy, then he will be blessed, and if he is an offender and incapable of receiving peace, if he is an enemy and opponent of your word and teaching, then the blessing will not come to him, but "will return to you."
Lk. 10:7. And remain in that same house, eating and drinking such things as they have, for the laborer is worthy of his hire. Do not go from house to house.
Lk. 10:8. And if you enter any city and they receive you, eat what is set before you,
He commands not to go from house to house, so that the apostles would not appear to be gluttons, would not give many an occasion for scandal, and would not offend those who received them in the beginning. "Eat," He says, "and drink what they have," that is, whatever they set before you, and even if it be little and poor, do not demand more. Accept food in place of a reward, that is, do not seek to receive food and payment separately, but accept the food itself as your reward. See how He makes His disciples firm against poverty.
Lk. 10:9. And heal the sick that are therein, and say unto them: The Kingdom of God has drawn near to you.
He commands to heal the sick who are in the cities, so that the apostles through their miracles might draw people to the preaching. For see what He says: "and say to them: the Kingdom of God has drawn near to you." For if you first heal and then begin to teach, your preaching will be successful, and people will believe that the Kingdom of God has reached them. For they would not have been healed if some Divine power had not accomplished this. And the Kingdom of God drew near to the sick when they were healed in soul. For it is far from the sick person over whom sin still reigns.
Lk. 10:10. And if you enter any city and they do not receive you, go out into its streets and say:
Lk. 10:11. Even the dust from your city that clings to us, we shake off against you;
"If," He says, "they do not receive you, then, going out into the street, say" to them that we have nothing in common with you, we have nothing from your city, even the dust that has clung to us we sweep off, that is, shake off, clean off, and throw back upon you;
Lk. 10:11. Know however that the Kingdom of God has drawn near to you.
Here someone will ask: how does the Lord say that the Kingdom of God has drawn near both to those who receive the apostles and to those who do not receive them? It must be said that He in no way contradicts Himself. For to those who receive the apostles, the Kingdom draws near with benefactions, and to those who do not receive them, with condemnation. For, I ask you, imagine that at some spectacle there are many who are condemned and others who are not condemned, for example, senators, generals, and noblemen, and then some herald announces to all together, both the condemned and the honored: the king has drawn near to you! Does he not mean that to some of them the king has drawn near for punishment, and to others, to show them honor and favor? Understand it in the same way here as well.
Lk. 10:12. I say to you, that it shall be more tolerable in that day for Sodom, than for that city.
"It shall be more tolerable," He says, "for Sodom... than for that city" which did not receive you. Why? Because apostles were not sent to Sodom, and therefore those who did not receive the apostles are worse than the Sodomites. Notice also that the city which does not receive the apostles has wide streets; and the wide path leads to destruction. Thus, whoever walks on the wide roads that lead to destruction does not receive the apostolic and Divine teaching.
Lk. 10:13. Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago, sitting in sackcloth and ashes;
Lk. 10:14. But even for Tyre and Sidon it will be more tolerable at the judgment than for you.
Lk. 10:15. And you, Capernaum, who have been exalted to heaven, shall be brought down to hell.
Tyre and Sidon were pagan cities, while Bethsaida and Chorazin were Jewish. Therefore, He says that at the judgment it will be more tolerable for the pagans than for you, who saw miracles and did not believe; for if they had seen them, they would have believed. And you, Capernaum, exalted to the heavens, as one glorified by the many miracles performed in you, shall be brought down to Hades; you will be condemned for the very reason that even after so many miracles you do not believe.
Lk. 10:16. He who hears you hears Me, and he who rejects you rejects Me; and he who rejects Me rejects Him who sent Me.
Then, lest those being sent out to preach should say, "Why then do You send us if some cities will not receive us?", He says: do not grieve; he who rejects you rejects Me and My Father; therefore the insult does not stop at you, but ascends to God. So let it be a consolation to you that the offense is directed (not at you, but) at God. Likewise, on the other hand, do not boast or exalt yourselves because some listen to you; for this is not your doing, but the work of My grace.
Lk. 10:17. The seventy disciples returned with joy and said: Lord! even the demons are subject to us in Your name.
Previously the Evangelist said that the Lord sent seventy disciples, and now he says that they "returned with joy" because they not only healed from various other diseases, but delivered from an even greater evil — from demons. See how far they are from pride; for they say to the Lord: "in Your name" the demons are subject to us, by Your grace, and not by our own power.
Lk. 10:18. And He said to them: I beheld Satan fall from heaven like lightning;
And the Lord said to them: do not marvel that the demons are subject to you, for their chief was cast down long ago and has no power whatsoever. Although this was not visible to men, it was visible to Me, who beholds even the invisible. Satan fell from heaven "like lightning" because he was a light, an archangel, and the morning star, though now he has become darkness. If he fell from heaven, then what shall his servants — I mean the demons — not suffer? Some understand the words "from heaven" to mean: from glory. Since the seventy said to the Lord that the "demons are subject" to them, He says: this I also knew, for I saw Satan fall from heaven, that is, he was deprived of the glory and honor which he had. Before the coming of Christ he was honored as God, but now he fell from heaven, that is, they ceased to honor him as God and to think that he dwells in heaven.
Lk. 10:19. Behold, I give you authority to tread on serpents and scorpions and over all the power of the enemy, and nothing shall harm you;
"Behold, I give you authority" to trample upon his powers. For "serpents and scorpions" are the ranks of demons, creeping along the ground, and those among them who sting in a more visible manner are "serpents," while those who strike in a more hidden manner are "scorpions." For example, the demon of fornication and murder is a serpent, for he incites to visible evildoings; but that demon who, under the pretext of illness, for instance, induces a person to make use of baths, fragrant ointments, and other luxuries, may be called a scorpion, since he has a hidden sting and secretly strives to sting the flesh, so as to lead the one who heeds him into a greater transgression. But thanks be to the Lord, Who has given authority to tread upon them!
Lk. 10:20. However, do not rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven.
However, teaching the disciples not to be high-minded, the Lord says: "nevertheless do not... rejoice in this... that the demons are subject to you" (for from this others receive benefit, namely those who receive healing), "but rather rejoice that your names are... written... in heaven" not with ink, but by God's remembrance and grace. The devil falls from heaven, while people living on earth are written in heaven. Therefore, the true joy is in this, "that your names are written in heaven" and are not forgotten by God.
Lk. 10:21. In that hour Jesus rejoiced in spirit and said: I praise You, Father, Lord of heaven and earth, that You have hidden these things from the wise and understanding.
As a good father, seeing his children succeed in something worthy of praise, rejoices, so too the Savior rejoiced that the apostles were deemed worthy of such blessings. Therefore He thanks the Father that such mysteries were hidden "from the wise," that is, the Pharisees and scribes who interpreted the Law, and from "the understanding," that is, the disciples of these same scribes. For he who teaches is wise, and he who learns and comprehends the lessons is understanding; for example, Gamaliel is wise, and Paul is understanding, for the former is the teacher, and the latter understands that which the former instructs.
Lk. 10:21. And revealed it to babes.
The Lord calls His disciples "babes" because they were not from those skilled in the Law, but were chosen for the most part from the common class of people and from fishermen. However, they could also be called babes on account of their innocence. But those (the Pharisees and scribes) were not truly wise and understanding, but only seemed so. Therefore, these mysteries were hidden "from the wise and understanding" who seemed to be such, but in reality were not. For if they had truly been such, the mysteries would have been revealed to them.
Lk. 10:21. Yea, Father! For such was Thy good pleasure.
"Yes, Father," I thank You, "for such was Your good pleasure," that is, that such was Your good pleasure and will, and so it was pleasing to You.
Lk. 10:22. And, turning to the disciples, He said: All things have been delivered to Me by My Father;
The Father delivers all things to the Son, because all things must be subject to the Son. God reigns over all in a twofold manner: first, over those who do not desire His Kingdom, and second, over those who do desire it. To give an example: God is my Master even if I do not wish it, because He is my Creator; and again, God is my Master when I, as a prudent servant, fulfill His will through the keeping of the commandments. Human nature was formerly in bondage and in the hands of God, even though it did not wish it, even though it served Satan. But when Christ endured the struggle on our behalf and, having freed us from the power of the devil, made us His servants and keepers of the commandments, from that time we became prudent servants both by nature and by choice; for the first servitude was only by nature, while the second was also by our choice. So the Lord now says: "All things have been delivered to Me by My Father," that is, all things must be subject to Me and fall under My dominion. This is similar to the other saying: "All authority has been given to Me in heaven and on earth" (Matt. 28:18). And He says this because He reconciled all things (Col. 1:20), both in heaven and on earth. And in another sense: the Father delivers all things to the Son—all the works of the economy of our salvation. Therefore, for our sake neither the Father nor the Spirit became incarnate, or suffered, or rose again, but the Son accomplished all of this, and He became the captain of our salvation; therefore He says that all things have been delivered to Him. He spoke as if to say: My Father has entrusted all things to Me—to become incarnate, to suffer, to rise again, to save the nature that had fallen away.
Lk. 10:22. And who the Son is, no one knows except the Father, and who the Father is, no one knows except the Son, and to whomever the Son wishes to reveal Him.
Since He said that all things have been delivered to Me, He now resolves, as it were, a certain perplexity. Lest anyone should think: why then did He deliver all things to You, and not to another, even to an Angel or an Archangel.
He says: He delivered all things to Me because I am of one Nature and Essence with Him. And as no one knows Him, so no one knows Me either, except the Father alone. Therefore He rightly delivered all things to Me, as One consubstantial with Him and surpassing all knowledge, just as He too is above all knowledge. For the Father, He says, is known by the Son alone and by the one to whom the Son wills to reveal Him. Notice: the Son knows the Father not through revelation, but creatures know Him through revelation, for they receive knowledge by grace; consequently, the Son is not created.
Lk. 10:23. And, turning to the disciples, He said to them privately: Blessed are the eyes that see what you see!
Lk. 10:24. For I say to you, that many prophets and kings desired to see the things which you see, and did not see them, and to hear the things which you hear, and did not hear them.
Turning to the disciples, the Lord blesses them and indeed all who look upon Him with faith as He walks in the flesh and works miracles. For the ancient prophets and kings, though they greatly desired to see the Lord in the flesh and to hear Him, were nevertheless not deemed worthy of this. And in another sense: since He said above that he knows the Father to whom the Son reveals Him, He now blesses the disciples as those who have already received this revelation. For through Himself He revealed the Father to them, since he who saw Him saw the Father (John 14:9). And no one among those saints who lived before the appearing and working of the Son of God in the flesh attained this blessing. Since they did not see the Lord in the flesh, through Whom the Father was known, it follows that they did not see the Father in the way the apostles saw Him.
Lk. 10:25. And behold, a certain lawyer stood up and, tempting Him, said: Teacher! What shall I do to inherit eternal life?
This lawyer was a boastful man, very arrogant, as is evident from what follows, and moreover crafty. Therefore he approaches the Lord, testing Him, probably thinking that he would trap the Lord in His answers. But the Lord points him to that very Law in which he greatly prided himself.
Lk. 10:26. He said to him: What is written in the Law? How do you read it?
Lk. 10:27. He answered: Love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind,
Look at how precisely the Law commands us to love the Lord. Man is the most perfect of all creatures. Although he has something in common with all of them, he also has something superior. For example, man has something in common with a stone, for he has hair and nails, which are insensible, like a stone. He has something in common with a plant, because he grows and is nourished and begets what is like himself, just as a plant does. He has something in common with the irrational animals, because he has senses, grows angry, and feels desire. But what elevates man above all other animals is that he has something in common with God as well, namely: a rational soul. Therefore the Law, wishing to show that man must wholly in all things surrender himself to God and take captive all the powers of the soul into the love of God, by the words "with all your heart" indicated the coarser power belonging to plants, by the words "with all your soul" indicated the finer power befitting beings endowed with senses, and by the words "with all your mind" designated the distinctive power of man — the rational soul. The words "with all your strength" we must apply to all of these. For we must subject to the love of Christ the vegetative power of the soul as well. But how? — strongly, not weakly; and the sensory power, and it too strongly; and finally the rational power, and it also "with all our strength," so that we must wholly surrender ourselves to God and subject to the love of God our nutritive, sensory, and rational power.
Lk. 10:27. And your neighbor as yourself.
The Law, on account of the infancy of its hearers, being unable yet to impart the most perfect teaching, commands to love one's neighbor "as oneself." But Christ taught to love one's neighbor more than even oneself. For He says: no one can show "greater love than if one... lays down... his life... for his friends" (John 15:13).
Lk. 10:28. Jesus said to him: You have answered correctly; do this and you shall live.
So, to the lawyer He says: "you have answered correctly." Since you, He says, are still subject to the Law, then you answer correctly; for according to the Law you reason rightly.
Lk. 10:29. But he, wanting to justify himself, said to Jesus: And who is my neighbor?
The lawyer, having received praise from the Savior, displayed arrogance. He said: "and who... is my... neighbor?" He thought that he was righteous and had no one equal to himself or close to him in virtue; for he believed that a righteous man's neighbor is only another righteous man. And so, wishing to justify himself and exalt himself above all people, he says with pride: and who is my neighbor?
Lk. 10:30. Jesus said to this: A certain man was going down from Jerusalem to Jericho and fell among robbers, who stripped him of his clothing, wounded him, and departed, leaving him half dead.
But the Savior, since He is the Creator and sees in all one creation, defines the neighbor not by deeds, not by merits, but by nature. Do not think, He says, that since you are righteous, there is no one like you. For all who share one and the same nature are your neighbors. Therefore, you yourself be a neighbor to them not in place, but in disposition toward them and care for them. For this reason I also bring before you the example of the Samaritan, to show you that although he differed in way of life, he nevertheless became a neighbor to the one in need of mercy. So you too show yourself a neighbor through compassion and hasten to help by your own admission. Thus, by this parable we are taught to be ready for mercy and to strive to be neighbors to those who need our help. Let us also recognize the goodness of God toward man. Human nature was going "from Jerusalem," that is, from a serene and peaceful life, for Jerusalem means "vision of peace." Where was it going? "To Jericho," a barren, low place, stifling from heat, that is, into a life full of passions. Notice: He did not say "went down," but "was going." For human nature always inclined toward earthly things, not once, but constantly being drawn into a life of passion. "And fell among robbers," that is, fell among demons. Whoever does not descend from the height of the mind will not fall among demons. They, having stripped the man and removed from him the garments of virtue, inflicted upon him the wounds of sin. For they first strip us of every good thought and the covering of God, and then inflict wounds through sins. They left human nature "half dead," either because the soul is immortal while the body is mortal, and thus half of man is subject to death, or because human nature was not entirely rejected but hoped to receive salvation in Christ, and thus was not completely dead. But just as through Adam's transgression death entered the world, so through justification in Christ death was to be abolished (Rom. 5:16–17).
Lk. 10:31. By chance a certain priest was going down that road, and when he saw him, he passed by on the other side.
Lk. 10:32. Likewise a Levite also, when he was at that place, came and looked and passed by on the other side.
By the priest and the Levite, understand, perhaps, the Law and the prophets. For they desired to justify man, but could not. "It is impossible," says the Apostle Paul, "that the blood of bulls and goats should take away sins" (Heb. 10:4). They took pity on man and considered how to heal him, but, overcome by the severity of the wounds, they withdrew again. For this is what it means to pass by. The Law came and stood over the one lying there, but then, not having the power to heal, it departed. This is what "passed by" means.
Lk. 10:33. But a certain Samaritan, as he journeyed, came upon him, and seeing him, had compassion.
Look: the phrase "by chance" has a certain meaning. For the Law was indeed given not for some particular reason, but because of the weakness of humanity (Gal. 3:19), which was unable at first to receive the mystery of Christ. Therefore it is said that the priest, that is, the Law, came to heal the man not deliberately, but "by chance," which we commonly call coincidence. But our Lord and God, who became "a curse for us" (Gal. 3:13) and was called a Samaritan (John 8:48), came to us making the journey, that is, setting as the pretext and purpose of His journey this very thing—to heal us—and not merely passing by, and He visited us not by chance (incidentally), but lived with us and conversed with us, not in appearance only.
Lk. 10:34. And went to him, and bound up his wounds,
At once he "bound up the wounds," not allowing the disease to grow worse, but restraining it.
Lk. 10:34. Pouring on oil and wine;
"He poured oil and wine": the oil is the word of teaching that prepares for virtue by the promise of good things, and the wine is the word of teaching that leads to virtue by fear. So when you hear the word of the Lord: "Come unto Me, and I will give you rest" (Matt. 11:28) — this is oil, for it shows mercy and rest. Such also are the words: "Come, inherit the Kingdom prepared for you" (Matt. 25:34). But when the Lord says: depart into the darkness (Matt. 25:41) — this is wine, a stern teaching. You can also understand it in another way. The oil signifies life according to His humanity, and the wine — according to His divinity. For the Lord performed some things as man, and others as God. For example, eating, drinking, leading a life not without pleasantries and not displaying austerity in everything, as John did — this is oil; but the wondrous fast, walking on the sea, and other manifestations of divine power — this is wine. Wine can be likened to the Divinity in the respect that no one could endure the Divinity in Itself (without union) if there were not also this oil, that is, the life according to humanity. Since the Lord saved us through both, that is, divinity and humanity, therefore it is said that He poured oil and wine. And daily those who are baptized are healed of the wounds of the soul, being anointed with chrism, and at once being joined to the Church and partaking of the Divine Blood.
Lk. 10:34. And, having placed him on his own donkey,
The Lord placed our wounded nature upon His beast of burden, that is, upon His own Body. For He made us members of Himself and partakers of His Body: us, who were below, He raised to such a dignity that we are one Body with Him!
Lk. 10:34. Brought him to an inn and took care of him;
The inn is the Church, which receives all. The Law did not receive all, for it is said: "An Ammonite and a Moabite shall not enter into the congregation of the Lord" (Deut. 23:3). "But in every nation he that feareth Him... is accepted with Him" (Acts 10:35), if he desires to believe and become a member of the Church. For She receives all: both sinners and tax collectors.
Lk. 10:35. And on the next day, departing, he took out two denarii, gave them to the innkeeper, and said to him: Take care of him; and whatever more you spend, when I come back, I will repay you.
Lk. 10:36. Who of these three, do you think, was a neighbor to the one who fell among the robbers?
Lk. 10:37. He said: the one who showed him mercy. Then Jesus said to him: go, and do likewise.
Note the precision with which it is said that he brought him to the inn and took care of him. Before he brought him to it, he only bound up his wounds. What does this mean? That when the Church was established and the inn was opened, that is, when the faith had grown among nearly all nations, then the gifts of the Holy Spirit were also revealed, and the grace of God spread abroad. This you will learn from the Acts of the Apostles. The image of the innkeeper is borne by every apostle and teacher and pastor; to them the Lord gave "two denarii," that is, the two Testaments: the Old and the New. For both Testaments, as utterances of one and the same God, bear upon them the image of one King. These denarii the Lord, ascending into heaven, left to the apostles and to the bishops and teachers of subsequent times.
He said: "if you spend anything of your own,... I... will repay you." The Apostles indeed spent of their own as well, laboring greatly and sowing teaching everywhere. And the teachers of subsequent times, expounding the Old and New Testaments, also spent much of their own. For this they will receive a reward when the Lord returns, that is, at His second coming. Then each of them will say to Him: Lord! You gave me two denarii, and behold, I have gained two more. And He will say to such a one: "Well done, good servant!" (Luke 19:17).
Lk. 10:38. In the course of their journey, He came to a certain village; here a woman named Martha received Him into her house;
Lk. 10:39. She had a sister named Mary, who sat at the feet of Jesus and listened to His word.
Lk. 10:40. But Martha was distracted with much serving, and she came up and said: Lord! dost Thou not care that my sister has left me to serve alone? Tell her to help me.
Lk. 10:41. Jesus said to her in answer: Martha! Martha! you are anxious and troubled about many things,
Lk. 10:42. One thing alone is needful; and Mary has chosen the good part, which shall not be taken away from her.
Great is the good that comes from hospitality, as Martha showed, and it should not be neglected; but an even greater good is to attend to spiritual discourse. For by the former the body is nourished, but by the latter the soul is given life. We do not exist, Martha, He says, in order to fill the body with various foods, but in order to do what is profitable for our souls. Note also the prudence of the Lord. He said nothing to Martha before He received from her an occasion for reproof. But when she attempted to draw her sister away from listening, then the Lord, taking the occasion, reproves her. For hospitality is praiseworthy only so long as it does not distract and draw us away from what is more needful; but when it begins to hinder us in the most important matters, then it is right to prefer the hearing of divine things to it. Moreover, to speak more precisely, the Lord forbids not hospitality, but its elaborateness and vanity, that is, distraction and anxiety. Why, He says, "Martha, you are anxious and... troubled about many things," that is, you are distracted and worried? We have need only of eating a little, not of a variety of dishes.
Others understood the words "one thing is needful" not as referring to food, but to attentiveness to teaching. Thus, by these words the Lord instructs the apostles that when they enter anyone's house, they should not demand anything luxurious, but be content with what is simple, caring for nothing more than attentiveness to teaching.
Perhaps understand by Martha the active virtue, and by Mary – contemplation. The active virtue has distractions and anxieties, while contemplation, having become master over the passions (for Mary means mistress), exercises itself in the sole examination of divine sayings and judgments.
Pay attention also to the words: "sat at Jesus' feet and listened to His word." By the feet one can understand active virtue, for they signify movement and walking. And sitting is a sign of immobility. So whoever sits at the feet of Jesus, that is, whoever becomes firmly established in active virtue and through imitation of the walking and life of Jesus is strengthened in it, that person after this arrives at the hearing of divine utterances or at contemplation. Since Mary also first sat down, and then listened to the words.
So then, if you can, ascend to the level of Mary through mastery over the passions and the pursuit of contemplation. But if this is impossible for you, be Martha, devote yourself to the active life, and through that receive Christ.
Note this: "which shall not be taken away from her." The one who labors in works has something that is taken away from him, that is, cares and distraction. For, having attained to contemplation, he is freed from distraction and vanity, and thus something is taken away from him. But the one who labors in contemplation is never deprived of this good part, that is, contemplation. For in what more shall he advance, when he has reached the very highest, I mean, the contemplation of God, which is equal to deification? For whoever has been deemed worthy to behold God becomes a god, since like is encompassed by like.