The Meaning of Luke 10:38 Explained

Luke 10:38

KJV: Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house.

YLT: And it came to pass, in their going on, that he entered into a certain village, and a certain woman, by name Martha, did receive him into her house,

Darby: And it came to pass as they went that he entered into a certain village; and a certain woman, Martha by name, received him into her house.

ASV: Now as they went on their way, he entered into a certain village: and a certain woman named Martha received him into her house.

KJV Reverse Interlinear

Now  it came to pass,  as  they  went,  that  he  entered  into  a certain  village:  and  a certain  woman  named  Martha  received  him  into  her  house. 

What does Luke 10:38 Mean?

Verse Meaning

Luke"s reference to travel keeps the travel theme in view. We continue to see Jesus moving toward Jerusalem and the fulfillment of His mission. It also explains the reason for Martha and Mary"s hospitality. Luke did not mention that this incident happened in Bethany (cf. John 11:1; John 12:1). He probably omitted this detail to keep his readers from becoming too preoccupied with Jesus" exact movements, which Luke viewed as relatively unimportant.
Luke presented Martha as the primary hostess. Her name derives from the Aramaic mar meaning "mistress," which is appropriate since she was the mistress of her house. Her eagerness to receive Jesus contrasts with the Samaritans who had not welcomed Him ( Luke 9:53).

Context Summary

Luke 10:38-42 - Learning The Lord's Secrets
This Bethany idyl follows the story of the Good Samaritan naturally. The village lay at the end of the long pass from Jericho. Love must have its nest and the special objects of its tender care. We cannot live in the inn always; we must come at last to our home, either in this world or the next. He who had welcomed the crowds was now welcomed for His own dear sake. Martha and Mary each gave of her best. Each had her own sphere; one ministered to His physical need, the other to His heart. The mystical and practical are both required in Christ's service, and blend at His feet. Don't live for many things; but for Him.
The way to teach people to pray is to pray yourself. It was the habitual prayerfulness of Jesus that made the Apostles long to be taught to pray. What an example is here of the power of unconscious influence! If you desire that your children or scholars should pray, pray yourself. The model prayer is full of suggestion as to the order and topics of prayer. Fill in these outlines! [source]

Chapter Summary: Luke 10

1  Jesus sends out at once seventy disciples to work miracles, and to preach;
13  pronounces a woe against certain cities
17  The seventy return with joy;
18  he shows them wherein to rejoice,
21  and thanks his Father for his grace;
23  magnifies the happy estate of his church;
25  teaches the lawyer how to attain eternal life,
30  and tells the parable of the good Samaritan;
38  reprimands Martha, and commends Mary her sister

Greek Commentary for Luke 10:38

Now as they went on their way [ην δε τωι πορευεσται αυτους]
Luke‘s favourite temporal clause again as in Luke 10:35. [source]
Received him into her house [υπεδεχατο αυτον εις την οικιαν]
Aorist middle indicative of υποδεχομαι — hupodechomai an old verb to welcome as a guest (in the N.T. only here and Luke 19:6; Acts 17:7; James 2:25). Martha is clearly the mistress of the home and is probably the elder sister. There is no evidence that she was the wife of Simon the leper (John 12:1.). It is curious that in an old cemetery at Bethany the names of Martha, Eleazar, and Simon have been found. [source]
Received [ὑπεδέξατο]
From ὕπο , under, and δέχομαι , to receive. Received him under her roof. Martha is marked as the head of the household. It was her house. She received the guest, and was chiefly busy with the preparations for his entertainment (Luke 10:40). [source]

Reverse Greek Commentary Search for Luke 10:38

Luke 19:6 Received him joyfully [υπεδεχατο αυτον χαιρων]
The very verb used of Martha‘s welcome to Jesus (Luke 10:38). “Joyfully” is the present active participle, “rejoicing” (χαιρων — chairōn). [source]
Luke 23:27 Bewailed [εκοπτοντο]
Imperfect middle of κοπτω — koptō to cut, smite, old and common verb. Direct middle, they were smiting themselves on the breast. “In the Gospels there is no instance of a woman being hostile to Christ” (Plummer). Luke‘s Gospel is appropriately called the Gospel of Womanhood (1:39-56; Luke 2:36-38; Luke 7:11-15, Luke 7:37-50; Luke 8:1-3; Luke 10:38-42; Luke 11:27; Luke 13:11-16).Lamented (ετρηνουν — ethrēnoun). Imperfect active of τρηνεω — thrēneō old verb from τρεομαι — threomai to cry aloud, lament. [source]
Luke 15:2 Murmured [διαγογγυζω]
Imperfect active of δια — diagogguzō late Greek compound in the lxx and Byzantine writers. In the N.T. only here and Luke 19:7. The force of ουτος — dia here is probably between or among themselves. It spread (imperfect tense) whenever these two classes came in contact with Jesus. As the publicans and the sinners were drawing near to Jesus just in that proportion the Pharisees and the scribes increased their murmurings. The social breach is here an open yawning chasm.This man (προσδεχεται — houtos). A contemptuous sneer in the use of the pronoun. They spoke out openly and probably pointed at Jesus.Receiveth Present middle indicative of the common verb υπεδεχατο — prosdechomai In Luke 12:36 we had it for expecting, here it is to give access to oneself, to welcome like και συνεστιει αυτοις — hupedexato of Martha‘s welcome to Jesus (Luke 10:38). The charge here is that this is the habit of Jesus. He shows no sense of social superiority to these outcasts (like the Hindu “untouchables” in India).And eateth with them (αυτοις — kai sunesthiei autois). Associative instrumental case (συν — autois) after πιλος — sun - in composition. This is an old charge (Luke 5:30) and a much more serious breach from the standpoint of the Pharisees. The implication is that Jesus prefers these outcasts to the respectable classes (the Pharisees and the scribes) because he is like them in character and tastes, even with the harlots. There was a sting in the charge that he was the “friend” (philos) of publicans and sinners (Luke 7:34). [source]
Luke 15:2 Receiveth [προσδεχομαι]
Present middle indicative of the common verb υπεδεχατο — prosdechomai In Luke 12:36 we had it for expecting, here it is to give access to oneself, to welcome like και συνεστιει αυτοις — hupedexato of Martha‘s welcome to Jesus (Luke 10:38). The charge here is that this is the habit of Jesus. He shows no sense of social superiority to these outcasts (like the Hindu “untouchables” in India).And eateth with them (αυτοις — kai sunesthiei autois). Associative instrumental case (συν — autois) after πιλος — sun - in composition. This is an old charge (Luke 5:30) and a much more serious breach from the standpoint of the Pharisees. The implication is that Jesus prefers these outcasts to the respectable classes (the Pharisees and the scribes) because he is like them in character and tastes, even with the harlots. There was a sting in the charge that he was the “friend” (philos) of publicans and sinners (Luke 7:34). [source]
Luke 7:37 A woman which was in the city, a sinner [γυνη ητις εν τηι πολει αμαρτωλος]
Probably in Capernaum. The use of ητις — hētis means “Who was of such a character as to be” (cf. Luke 8:3) and so more than merely the relative η — hē who, that is, “who was a sinner in the city,” a woman of the town, in other words, and known to be such. αμαρτωλος — Hamartōlos from αμαρτανω — hamartanō to sin, means devoted to sin and uses the same form for feminine and masculine. It is false and unjust to Mary Magdalene, introduced as a new character in Luke 8:2, to identify this woman with her. Luke would have no motive in concealing her name here and the life of a courtesan would be incompatible with the sevenfold possession of demons. Still worse is it to identify this courtesan not only with Mary Magdalene, but also with Mary of Bethany simply because it is a Simon who gives there a feast to Jesus when Mary of Bethany does a beautiful deed somewhat like this one here (Mark 14:3-9; Matthew 26:6-13; John 12:2-8). Certainly Luke knew full well the real character of Mary of Bethany (Luke 10:38-42) so beautifully pictured by him. But a falsehood, once started, seems to have more lives than the cat‘s proverbial nine. The very name Magdalene has come to mean a repentant courtesan. But we can at least refuse to countenance such a slander on Mary Magdalene and on Mary of Bethany. This sinful woman had undoubtedly repented and changed her life and wished to show her gratitude to Jesus who had rescued her. Her bad reputation as a harlot clung to her and made her an unwelcome visitor in the Pharisee‘s house. [source]
John 11:5 Loved [ἠγάπα]
Notice the verb here: not φιλεῖς , as John 11:3. See on John 5:20. Lazarus is not mentioned in Luke 10:38sqq. [source]
John 11:5 Now Jesus loved [ηγαπα δε]
Imperfect active of αγαπαω — agapaō picturing the continued love of Jesus for this noble family where he had his home so often (Luke 10:38-42; John 12:1-8). The sisters expected him to come at once and to heal Lazarus. [source]
John 11:20 That Jesus was coming [οτι Ιησους ερχεται]
Present middle indicative retained in indirect discourse after the secondary tense ηκουσεν — ēkousen (first aorist active). Went and met him First aorist (ingressive) active indicative of υπανταω — hupantaō old compound verb, to go to meet (Matthew 8:28) with the associative instrumental case αυτωι — autōi But Mary still sat in the house Imperfect middle of κατεζομαι — kathezomai old verb to sit down, graphic picture of Mary, “while Mary was sitting in the house.” Both Martha and Mary act true to form here as in Luke 10:38-42. [source]
John 11:1 Was sick [ην αστενων]
Periphrastic imperfect active of αστενεω — astheneō old verb (from αστενης — asthenēs α — a privative, and στενος — sthenos strength). Lazarus See note on Luke 16:20 for the name of another man in the parable, a shortened form of Eleazer, only other N.T. use, but in Josephus and rabbinical writings. No connexion between this Lazarus and the one in the parable. Of Bethany Use of apo as in John 1:44 Philip of Bethsaida and John 1:45 Joseph of Nazareth. This Bethany is about two miles (John 11:18) east of Jerusalem on the south-east slope of Olivet and is now called El Azariyeh, from the name Lazarus. Jesus is still apparently at the other Bethany beyond Jordan (John 10:40). It is doubtful if a distinction is meant here by απο ητανιας — apo and απο — ek between Bethany as the residence and some other village Note εκ της κωμης — Marthas not Μαριας και Μαρτας — Marthēs for the genitive. Elsewhere (John 11:19; Luke 10:38) Martha comes first as the mistress and hostess. The two sisters are named for further identification of Lazarus. Martha was apparently the elder sister (John 11:5, John 11:19; Luke 10:38.). “The identification of Mary with Mary Magdalene is a mere conjecture supported by no direct evidence, and opposed to the general tenor of the Gospels” (Westcott). [source]
Acts 17:7 Whom Jason hath received [ους υποδεδεκται Ιασων]
Present perfect middle indicative of υποδεχομαι — hupodechomai to entertain, old verb, but in N.T. only in Luke 10:38; Luke 19:6; Acts 17:7; James 2:25. This is Jason‘s crime and he is the prisoner before the politarchs. [source]
Colossians 4:10 My fellow-prisoner [ο συναιχμαλωτος μου]
One of Paul‘s compounds, found elsewhere only in Lucian. Paul uses it of Epaphras in Philemon 1:23, but whether of actual voluntary imprisonment or of spiritual imprisonment like συνστρατιωτες — sunstratiōtes (fellow-soldier) in Philemon 2:25; Philemon 1:2 we do not know. Abbott argues for a literal imprisonment and it is possible that some of Paul‘s Corinthians-workers Once rejected by Paul for his defection in the work (Acts 15:36-39), but now cordially commended because he had made good again. The cousin of Barnabas It was used for “nephew” very late, clearly “cousin” here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Acts 12:25; Acts 13:5; Acts 15:36-39). If he come unto you, receive him (εαν ελτηι προς υμας δεχαστε αυτον — ean elthēi pros humas dexasthe auton). This third class conditional sentence (εαν — ean and second aorist active subjunctive of ερχομαι — erchomai) gives the substance of the commands (εντολας — entolas) about Mark already sent, how we do not know. But Paul‘s commendation of Mark is hearty and unreserved as he does later in 2 Timothy 4:11. The verb δεχομαι — dechomai is the usual one for hospitable reception (Matthew 10:14; John 4:45) like προσδεχομαι — prosdechomai (Philemon 2:29) and υποδεχομαι — hupodechomai (Luke 10:38). [source]
Colossians 4:10 The cousin of Barnabas [ο ανεπσιος αρναβα]
It was used for “nephew” very late, clearly “cousin” here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Acts 12:25; Acts 13:5; Acts 15:36-39). If he come unto you, receive him (εαν ελτηι προς υμας δεχαστε αυτον — ean elthēi pros humas dexasthe auton). This third class conditional sentence (εαν — ean and second aorist active subjunctive of ερχομαι — erchomai) gives the substance of the commands (εντολας — entolas) about Mark already sent, how we do not know. But Paul‘s commendation of Mark is hearty and unreserved as he does later in 2 Timothy 4:11. The verb δεχομαι — dechomai is the usual one for hospitable reception (Matthew 10:14; John 4:45) like προσδεχομαι — prosdechomai (Philemon 2:29) and υποδεχομαι — hupodechomai (Luke 10:38). [source]
Colossians 4:10 If he come unto you, receive him [εαν ελτηι προς υμας δεχαστε αυτον]
This third class conditional sentence (εαν — ean and second aorist active subjunctive of ερχομαι — erchomai) gives the substance of the commands (εντολας — entolas) about Mark already sent, how we do not know. But Paul‘s commendation of Mark is hearty and unreserved as he does later in 2 Timothy 4:11. The verb δεχομαι — dechomai is the usual one for hospitable reception (Matthew 10:14; John 4:45) like προσδεχομαι — prosdechomai (Philemon 2:29) and υποδεχομαι — hupodechomai (Luke 10:38). [source]
3 John 1:8 To welcome [υπολαμβανειν]
Present active infinitive (habit of welcoming) of υπολαμβανω — hupolambanō old word, to take up under, to carry off (Acts 1:9), to reply (Luke 10:30), to suppose (Acts 2:15), only here in N.T. in this sense of receiving hospitably or to take under one‘s protection like υποδεχομαι — hupodechomai (Luke 10:38).Such (τους τοιουτους — tous toioutous). “The such” according to the Greek idiom (1 Corinthians 16:16, 1 Corinthians 16:18).That we may be Purpose clause with ινα — hina and the present middle subjunctive of γινομαι — ginomai “that we may keep on becoming.”Fellow-workers (συνεργοι — sunergoi). Old compound (συν εργον — sunτηι αλητειαι — ergon).With the truth So associative instrumental case with συνεργοι — sun in συνεργεω — sunergoi but it is not certain that this is the idea, though εργοις — sunergeō is so used with Συνεργος — ergois in James 2:22. τεου συνεργοι — Sunergos itself occurs with the genitive of the person as in της χαρας — theou sunergoi (1 Corinthians 3:9) or with genitive of the thing tēs charās (1 Corinthians 3:9). So then here the meaning may be either “co-workers with such brethren for the truth” (dative of advantage) or “co-workers with the truth” (associative instrumental case). [source]

What do the individual words in Luke 10:38 mean?

In now the proceeding of them He entered into a village certain a woman now certain named Martha received Him into the home
Ἐν δὲ τῷ πορεύεσθαι αὐτοὺς αὐτὸς εἰσῆλθεν εἰς κώμην τινά γυνὴ δέ τις ὀνόματι Μάρθα ὑπεδέξατο αὐτὸν 〈εἰς τὴν οἰκίαν〉

δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
πορεύεσθαι  proceeding 
Parse: Verb, Present Infinitive Middle or Passive
Root: πορεύομαι  
Sense: to lead over, carry over, transfer.
αὐτοὺς  of  them 
Parse: Personal / Possessive Pronoun, Accusative Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
εἰσῆλθεν  entered 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: εἰσέρχομαι  
Sense: to go out or come in: to enter.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
κώμην  a  village 
Parse: Noun, Accusative Feminine Singular
Root: κώμη  
Sense: the common sleeping place to which labourers in the field return, a village.
τινά  certain 
Parse: Interrogative / Indefinite Pronoun, Accusative Feminine Singular
Root: τὶς  
Sense: a certain, a certain one.
γυνὴ  a  woman 
Parse: Noun, Nominative Feminine Singular
Root: γυνή  
Sense: a woman of any age, whether a virgin, or married, or a widow.
δέ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
τις  certain 
Parse: Interrogative / Indefinite Pronoun, Nominative Feminine Singular
Root: τὶς  
Sense: a certain, a certain one.
ὀνόματι  named 
Parse: Noun, Dative Neuter Singular
Root: ὄνομα  
Sense: name: univ.
Μάρθα  Martha 
Parse: Noun, Nominative Feminine Singular
Root: Μάρθα  
Sense: was the sister of Lazarus and Mary of Bethany.
ὑπεδέξατο  received 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: ὑποδέχομαι  
Sense: to receive as a guest.
〈εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
οἰκίαν〉  home 
Parse: Noun, Accusative Feminine Singular
Root: οἰκία  
Sense: a house.