It is clear in the passage from Genesis that Abraham is fulfilling his role as host admirably even though he is unaware that his three guests are in reality messengers from God. The bombshell is delivered at the end of the meal: Sarah is finally to bear a son by Abraham although both of them are well past child-bearing age. The famous icon of the Trinity by Rublev depicts the three angels sitting at table with an empty fourth place. The angels evoke the Trinity while the empty place at table is set for the individual believer — it is an invitation to dine with angels.

Hospitality was a precious element of Christian spirituality, especially in the early years of the Church. Unfortunately societies have become very fragmented and people are increasingly isolated from each other. We tend to flee to the sanctity and solitude of our own homes and our own friends. By extending direct kindness and welcome, even if in a different form than described in the reading, we can do much to heal the brokenness and isolation experienced by so many people. And who knows; as the Letter to the Hebrews reminds us, perhaps we will be welcoming angels unawares.

What could possibly be lacking in Christ’s afflictions? Didn’t He suffer enough, or was His mission incomplete? The reading is a bit jarring, but the author of Colossians is merely trying to express his willingness to continue Christ’s work and to suffer on behalf of the Church. The mission for which the author is willing to suffer is the revelation to the world of what God has been up to since the beginning — the redemption and inclusion of the entire human race. His goal is to present every person mature in Christ. Being a follower of Jesus implies a willingness to grow and change and to move towards spiritual maturity.

The Martha-Mary story has been interpreted to death over the centuries and it has entered Christian culture as an example of two different types of individuals: the active, frenetic one and the more reserved and contemplative. But it is not likely that it was meant to contrast the active and contemplative lives. Nor is it meant as a putdown to women as a recent feminist writer insists. It is more likely that Luke is speaking to his community in the late first century to insist on the equal status of women in the community. The story only appears in Luke, and he consistently portrays changing social roles, the crossing of boundaries and the equality of community members.

The prevailing attitude — although certainly not universal — during the Second Temple period (with similar attitudes shared by Greco-Roman culture) was that women were not admitted to the study of the Scriptures and the Law. Being a disciple of a rabbi or master was a privilege reserved for men. Martha’s attempt to pull her sister back into the kitchen and its traditional role was met with a gentle challenge from Jesus. Martha is perhaps unaware of the changes that He brings. Leave her alone, she has a right to be here and to be instructed at the feet of the Master as a disciple. This is not going to be taken away from her! Unfortunately, over the centuries much was taken away from her and her sisters.

The message was meant for Luke’s community but it is meant no less for us. There is need of one thing and it applies to all: listen to the word of Jesus and follow Him.