Mary hath chosen that good part.—The Greek noun is very nearly the same as that which the younger son, in Luke 15:12, uses for “the portion of goods,” the good part or portion here being nothing less than the eternal life which is the gift of God. Here too we may trace something approaching to a half-playful mingling of the higher and lower meanings of the word which was used in the Greek version of the Old Testament at once for Benjamin’s mess, i.e., portion of food (Genesis 43:34), and for God as the “portion” of His people (Psalm 73:26). Even on the assumption that our Lord spoke in Aramaic, and not in Greek, a like play upon the word would have been equally possible.

The two sisters have come to be regarded as the representatives respectively of the active and the contemplative forms of the religious life, and there is, of course, a certain measure of truth in this view. On the other hand, however, it must be remembered that Martha’s activity, with its manifold distractions, was not Christian activity, and that Mary’s contemplation passed, when the time came for it, as in John 12:3, into full and intense activity. The contrast is rather that between singleness of heart and the character which St. James describes as “double-minded” (James 1:8), i.e., divided in its affections.

That good part - The portion of the gospel; the love of God, and an interest in his kingdom. She had chosen to be a Christian, and to give up her time and affections to God.

Which shall not be taken away - God will not take away his grace from his people, neither shall any man pluck them out of his hand, John 10:28-29.

From this interesting narrative we learn:

1. That the cares of this life are dangerous, even when they seem to be most lawful and commendable. Nothing of a worldly nature could have been more proper than to provide for the Lord Jesus and supply his wants. Yet even "for this," because it too much engrossed her mind, the Lord Jesus gently reproved Martha. So a care for our families may be the means of our neglecting religion and losing our souls.

2. It is of more importance to attend to the instructions of the Lord Jesus than to be engaged in the affairs of the world. The one will abide forever; the other will be but for a little time.

3. There "are" times when it is proper to suspend worldly employments, and to attend to the affairs of the soul. It "was" proper for Mary to do it. It would have been proper for Martha to have done it. It "is" proper for all on the Sabbath and at other occasional seasons - seasons of prayer and for searching the word of God - to suspend worldly concerns and to attend to religion.

4. If attention to religion be omitted at "the proper time," it will always be omitted. If Mary had neglected to hear Jesus "then," she might never have heard him.

5. Piety is the chief thing needed. Other things will perish. We shall soon die. All that we can gain we must leave. But the "soul" will live. There is a judgment-seat; there is a heaven; there is a hell; and "all" that is needful to prepare us to die, and to make us happy forever, is to be a friend of Jesus, and to listen to his teaching.

6. Piety is the chief ornament in a female. It sweetens every other virtue; adorns every other grace; gives new loveliness to the tenderness, mildness, and grace of the female character. Nothing is more lovely than a female sitting at the feet of the meek and lowly Jesus, like Mary; nothing more unlovely than entire absorption in the affairs of the world, like Martha. The most lovely female is she who has most of the spirit of Jesus; the least amiable, she who neglects her soul - who is proud, frivolous, thoughtless, envious, and unlike the meek and lowly Redeemer. At his feet are peace, purity, joy. Everywhere else an alluring and wicked world steals the affections and renders us vain, frivolous, wicked, proud, and unwilling to die.

chosen the good part—not in the general sense of Moses' choice (Heb 11:25), and Joshua's (Jos 24:15), and David's (Ps 119:30); that is, of good in opposition to bad; but, of two good ways of serving and pleasing the Lord, choosing the better. Wherein, then, was Mary's better than Martha's? Hear what follows.

not be taken away—Martha's choice would be taken from her, for her services would die with her; Mary's never, being spiritual and eternal. Both were true-hearted disciples, but the one was absorbed in the higher, the other in the lower of two ways of honoring their common Lord. Yet neither despised, or would willingly neglect, the other's occupation. The one represents the contemplative, the other the active style of the Christian character. A Church full of Marys would perhaps be as great an evil as a Church full of Marthas. Both are needed, each to be the complement of the other.

and Mary hath chosen that good part; or "the good part", or "portion"; Christ, the sum and substance of the word she heard, and eternal life and salvation by him. God himself is said to be the portion of his people, and a good one he is, and a portion that lasts for ever; and so is Christ; see Psalm 73:26 where the Septuagint use the same word as here. The heavenly inheritance also, eternal glory and happiness, is the saints' portion; it is called in Colossians 1:12 the part, or portion of the inheritance with the saints in light. The word answers to the Hebrew word, as in that saying of the Misnic doctors (f),

"all Israel have, "a part", or "portion" in the world to come.''

All the Oriental versions add, "for herself", and this choice she made, not from the natural power of her own freewill, but as directed, influenced, and assisted by the Spirit and grace of God, and in consequence of God's eternal choice of her unto salvation by Jesus Christ: and the part she chose is, that

which shall not be taken away from her; by men or devils: faith which comes by hearing of the word, and so every other grace of the Spirit is what can never be lost; nor an interest in God, as a covenant God, or in Christ as a Saviour, nor a right and title to, nor meetness for eternal life, nor that itself, can be taken away, or the believer ever be deprived thereof.

(f) Misn. Sanhedrin, c. 11. sect. 1.