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Messianic expectation was running high at the time of Christ’s birth, scripture recording the enthusiasm John the Baptist’s ministry inspired in anticipation of the Anointed One’s unveiling. (Luke 3:15) It is remarkable then that so few people in Israel actually recognized their Messiah when he finally did appear, their eyes blinded by their own expectations of who he would be and how he should behave.

They were looking for an eloquent politician and mighty military leader, not a carpenter from a peasant family. They anticipated fanfare and pageantry, he was born in a stable and walked the streets with common people. Those people who did recognize Jesus at his birth were humble and unremarkable, except for their openness to the Spirit’s leading and willingness to accept God’s ways and truth. Mention is made of Anna in only three verses (Luke 2:36-38). But what they reveal is significant.

Luke introduces her as a prophetess, her Hebrew name similar to Hannah’s, meaning grace; their characters bearing striking resemblance as well. Both were diligent in fasting and prayer, regularly attending temple worship in anticipation of the coming Messiah. Anna’s identification as a prophetess came from her desire and ability to faithfully proclaim God’s word. Having become widowed at a young age, she dedicated her remaining years to worship and service in the temple, probably ministering God’s word to other women who were separated from men during temple worship; encouraging and instructing them in the Hebrew scripture evidently with emphasis on the coming Messiah. (Only three other women are referred to as prophetesses in scripture. Miriam in Exodus 15:20; Deborah, the only woman who actually held the office of Judge in Israel - raised up as a rebuke to the men in charge who were paralyzed by fear and uncertainty, Judges 4:4; and Huldah, mentioned in 2 Kings 22:14, of whom little else is known.) In referring to her as a prophetess, Luke was not signifying an office so much as a reputation for gifted teaching and a knowledge of scripture readily shared with others.

Luke reports that she never left the temple, whether that meant she literally lived in the temple precincts or spent all her time there is immaterial. The point is that her heart and mind were centered on God; praying for the consolation of Israel, the descendant of Abraham who would bless the world. (Which she had done now for some 60 years!) On this particular day, she was in her usual place and overheard Simeon’s pronouncement of the eight day old Jesus as the long awaited Messiah. (Luke 2:21-38) She then spoke of him to any and all who would listen, becoming one of the very first witnesses to the Christ.

Scripture consistently presents Martha and Mary together, living with their brother Lazarus in the small village of Bethany. Their house was convenient for frequent visits from Jesus and his disciples as it lay just two miles or so from Jerusalem; their hospitality creating a warm and welcoming atmosphere – a refuge from the demands of the crowd and the hostility of Jesus’ adversaries.

Martha and Mary were significantly different in a number of ways but alike in one vital way; they both loved Jesus – Jesus expressing the same for them and their brother. (John 11:5) No mention of marriage is made for any of the three nor is any hint given as to their ages. A certain chronology can be inferred however from the usual listing of the three; Martha, Mary and Lazarus. Martha is particularly noted for being a meticulous hostess, the family residence usually referred to as Martha’s house. (Luke 10:38)

We first meet Martha and Mary by way of a conflict recorded in Luke 10, a result of clashing temperaments, while John 11 relates their brother’s illness, death and resurrection in detail; noting the sisters’ confusion and frustration at Jesus’ apparent lack of urgency in responding to their call for help. Their subsequent shock and joyful appreciation of their brother’s resurrection, after four days in the grave, was cause for much wonder and rejoicing as well as being the final straw that pushed Jesus’ enemies over the edge in seeking a way to silence him. Finally, Mary is depicted (by Matthew and Mark) as duplicating an earlier anointing Jesus had received at the hands of a female “sinner” who was expressing her heartfelt gratitude for the forgiveness and redemption Jesus offered her. Martha was there as well, typically serving as hostess for Jesus and his disciples at a friends house – Simon the leper – who may very well have been healed by Jesus as lepers weren’t allowed to mingle with the healthy. (Luke 5:12-15)

The most telling incident involving these two women is found in Luke 10 where Jesus and his disciples respond to Martha’s invitation to come for dinner and an evening of relaxed conversation. Being a conscientious hostess, she wanted everything to go well and everyone to be pleased. Jesus and his companions made themselves comfortable and likely began discussing recent events and teachings. Mary instinctively sat down to listen while Martha studiously worked to make the evening a success. Finally growing tired of doing all the work and being overlooked by everyone in attendance, she took her complaint directly to Jesus, asking his help in getting Mary to assist her. To her surprise, she received a gentle rebuke while Mary was encouraged to stay right where she was!

Martha’s complaint revealed how subtly human pride can corrupt even the best intentions, the moment she allowed something other then Christ to become her focus of attention, her perspective changed to self-centeredness; spawning resentment, jealousy, anger and criticism. (Luke 10:40) In contrast, Mary was so consumed with Jesus that she was oblivious to everything else. That’s not to say she would never be encouraged to assist in a servant’s role when the occasion called for it. But at this particular moment, listening to him was the very best use of her time and energy. Mary was evidently a keen observer with a desire to understand while Martha’s first inclination was to act – or in this case react. Each had a lot to offer.

Most women sympathize with Martha, casting a wary eye at Mary’s leisurely position close to Christ; Martha’s hurt feelings somewhat natural and understandable. Never-the-less, Mary had “chosen that good part” which would not be denied her (Luke 10:42) – a devoted heart, focused attention on Christ and sincere worship; which are at times higher priorities than even service-oriented tasks, being the core characteristics of true and lasting servanthood. A humble, attentive, obedient heart seen on this occasion by Christ as a greater gift than Martha’s well-set table.

This is a common danger for all who energetically serve. Work motivated by sound doctrine and real worship will always be timely, heartfelt and well-received. However, even good deeds elevated over sound doctrine and true worship can lead to harm. Conversely, charity and good works, vital expressions of our faith and evidence of our faithfulness, will be present in our lives precisely because of what we believe.

Anna, Martha and Mary continue to remind us that God blesses and uses all kinds of people, that there is a reason for our differences and that rather than driving us apart, those differences can compliment and unite us into a well-functioning whole. Anna was used in an unusual way because of her unique talent for persuasion, Martha was a noble and godly woman with a servant’s heart and a rare capacity for work while Mary had a heightened sensitivity for wisdom and worship. Taken together, they give us an example of the diversity and unity possible among all believers.

"Chip Shots from the Ruff of Life" from Tom Kelley

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