The story of Mary and Martha is a text of terror for women and for the mentally disabled and neurodiverse. Martha, and her, “worry and distraction” have been villainized by a long interpretive tradition, making her out to be the poster child for the cares of the material world. Mary has been championed as the model of prayer, spirituality, contemplation, monastic life, and even as the earthly embodiment of heavenly life. Mary and Martha have been put in a competition, and Martha always loses. Much of the recent Feminist and Womanist scholarly conversation around Mary and Martha in Luke 10 has turned upon the nature of Martha’s work, largely under the influence of the history of interpretation of the passage. The crux of the passage, however, hinges not on whether Martha was in the kitchen or doing ministry, but on her labor dispute and Jesus’ response. In order to undermine that millennia old tradition of using the disabled body as something to “think with,” I will contextualize Martha’s “worry and distraction” with respect to her servile labor, and the need to manage “many things.” I will draw upon ancient medical literature, philosophical texts, and narratives that describe worried, effeminate and enslaved bodies in order to demonstrate the ties between the female body, worry, anxiety, and enslaved labor in antiquity. In antiquity Martha’s worry was the expected consequence of the labor that was assigned to women and enslaved persons. In this regard Luke’s gospel is using Martha’s body to “think with,” but Martha’s worry is not a spiritual deficit, it is the disability that is manufactured by unjust labor structures that purposefully assign worry to some bodies and not others.