From this interruption, which, but for the teaching of Christ connected with it, would have formed a terrible discord in the heavenly harmony of this journey, we turn to a far other scene. It follows in the course of St. Luke's narrative, and we have no reason to consider it out of its proper place. If so, it must mark the close of Christ's journey to the Feast of Tabernacles, since the home of Martha and Mary, to which it introduces us, was in Bethany, close to Jerusalem, almost one of its suburbs. Other indications, confirmatory of this note of time, are not wanting. Thus, the history which follows that of the home of Bethany, when one of His disciples asks Him to teach them to pray, as the Baptist had similarly taught his followers, seems to indicate, that they were then on the scene of John's former labours - north-east of Bethany; and, hence, that it occurred on Christ's return from Jerusalem. Again, from the narrative of Christ's reception in the house of Martha, we gather that Jesus had arrived in Bethany with His disciples, but that He alone was the guest of the two sisters. [3936] We infer that Christ had dismissed His disciples to go into the neighbouring City for the Feast, while Himself tarried in Bethany. Lastly, with all this agrees the notice in St. John vii. 14, that it was not at the beginning, but about the midst of the feast,' that Jesus went up into the Temple.' Although travelling on the two first festive days was not actually unlawful, yet we can scarcely conceive that Jesus would have done so - especially on the Feast of Tabernacles; and the inference is obvious, that Jesus had tarried in the immediate neighbourhood, as we know He did at Bethany in the house of Martha and Mary. [3937]
Other things, also, do so explain themselves - notably, the absence of the brother of Martha and Mary, who probably spent the festive days in the City itself. It was the beginning of the Feast of Tabernacles, and the scene recorded by St. Luke [3938] would take place in the open leafy booth which served as the sitting apartment during the festive week. For, according to law, it was duty during the festive week to eat, sleep, pray, study - in short, to live - in these booths, which were to be constructed of the boughs of living trees. [3939] And, although this was not absolutely obligatory on women, [3940] yet, the rule which bade all make the booth the principal, and the house only the secondary dwelling,' [3941] would induce them to make this leafy tent at least the sitting apartment alike for men and women. And, indeed, those autumn days were just the season when it would be joy to sit in these delightful cool retreats - the memorials of Israel's pilgrim-days! They were high enough, and yet not too high; chiefly open in front; close enough to be shady, and yet not so close as to exclude sunlight and air. Such would be the apartment in which what is recorded passed; and, if we add that this booth stood probably in the court, we can picture to ourselves Martha moving forwards and backwards on her busy errands, and seeing, as she passed again and again, Mary still sitting a rapt listener, not heeding what passed around; and, lastly, how the elder sister could, as the language of verse 40 implies, enter so suddenly the Master's Presence, bringing her complaint.
To understand this history, we must dismiss from our minds preconceived, though, perhaps, attractive thoughts. There is no evidence that the household of Bethany had previously belonged to the circle of Christ's professed disciples. It was, as the whole history shows, a wealthy home. It consisted of two sisters - the elder, Martha (a not uncommon Jewish name, [3942] being the feminine of Mar, [3943] and equivalent to our word mistress'); the younger, Mary; and their brother Lazarus, or, Laazar. [3944] Although we know not how it came, yet, evidently, the house was Martha's, and into it she received Jesus on His arrival in Bethany. It would have been no uncommon occurrence in Israel for a pious, wealthy lady to receive a great Rabbi into her house. But the present was not an ordinary case. Martha must have heard of Him, even if she had not seen Him. But, indeed, the whole narrative implies, [3945] that Jesus had come to Bethany with the view of accepting the hospitality of Martha, which probably had been proffered when some of those Seventy,' sojourning in the worthiest house at Bethany, had announced the near arrival of the Master. Still, her bearing affords only indication of being drawn towards Christ - at most, of a sincere desire to learn the good news, not of actual discipleship.