000 Allen FMT (i-xxii) - The Presbyterian Leader

198 Proper 26 [31]/Year B
is too old to find a husband or to have children. Orpah kissed her motherin-law
good-bye but Ruth clung to Naomi (1:10–14), and said she would
live as an Israelite and would worship YHWH (1:16–17). Phyllis Trible
characterizes Ruth’s decision:
From a cultural perspective, Ruth has chosen death over life. She has
disavowed the solidarity of family; she has abandoned national identity;
and she has renounced religious affiliation. In the entire epic of
Israel, only Abraham matches this radicality, but then he had a call
from God (Gen. 12:1–5). Divine promise motivated and sustained his
leap of faith. Besides, Abraham was a man, with a wife and other possessions
to accompany him. 60
Trible points out, further, that Ruth had no possessions and stood by herself
as she made her promise to Naomi. God did not speak to her as God
spoke to Abraham. She had no pledge of help from other human beings.
“And there is more,” Trible continues. “Not only has Ruth broken with
family, country, and faith, but she has also reversed sexual allegiance. A
young woman has committed herself to the life of an old woman rather
than to the search for a husband, and she has made this commitment not
‘until death do us part,’ but beyond death.” 61
Commentators often call attention to the fact that the book of Ruth
contains little explicit theological interpretation of the story, but implicit
theological themes are at work. Covenantal community is a means
whereby YHWH makes it possible for all in the community to experience
security. Ruth enters into covenantal commitment with Naomi. Indeed,
this story twice uses the famous Hebrew term hesed (loving-kindness,
covenantal loyalty) to describe a relationship among women (Ruth 1:8;
3:10). Since this term often refers to YHWH’s relationship with Israel,
these occurrences suggest that the interaction of the women was a means
whereby divine hesed came to expression. A third instance of hesed (2:20),
in reference to Boaz, reinforces the idea of human relationship as mode
through which divine hesed operates. The story thus alerts the congregation
to look for ways that hesed is embodied through human beings who
are different in ethnicity, and, by extension, in other ways.
The preacher could help the congregation identify ways that women
provide covenantal support for one another today. In the name of expressing
hesed for one another, where are women today making commitments
such as the one Ruth made to Naomi? What would it take for today’s congregation
to make a Ruth-like commitment to the Naomis of the world?