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

202 Proper 28 [33]/Year B
community (a surprise since naming was typically done by males). “The
story in the process of solving the problems and lacks described at the
beginning transforms the normal Israelite family at the start to something
almost thoroughly unrecognizable as family at the end.” Yet, Berquist
concludes that “the book of Ruth senses God’s activity within the world
as people go beyond the limits placed upon them by society.” 63
The book of Ruth raises an interesting possibility in homiletical style.
Instead of replying to the viewpoint represented by Ezra and Nehemiah
with an argument made up of propositions and ideas, it tells a story that
invites listeners to imagine the issues from the standpoint of the story. The
preacher might identify a perception in the community that is analogous
to that of Ezra and Nehemiah on intermarriage and divorce, and construct
a reply in a narrative mode.
Ruth figures prominently in the genealogy of Jesus in the First Gospel
(Matt. 1:5) to show that Jesus’ lineage included a Gentile presence. Luke
3:31–33 mentions Boaz instead of Ruth, but the Gentile connection is still
in the background.
1 Kings 17:8–16* (Paired)
For comments on this passage, please see Proper 5/Year C.
Proper 28 [33]/Year B
1 Samuel 1:4–20 (Semicontinuous)
The books of Samuel tell stories of events that took place in the years leading
toward and eventuating in the monarchy in Israel (roughly 1020 to 920
BCE). However, they were edited in their present form as part of the
Deuteronomic theology expressed in Deuteronomy, Joshua, Judges, 1 and
2 Samuel, and 1 and 2 Kings. The Deuteronomists shaped the books of
Samuel to address the postexilic Jewish community, whose life languished
and was often contentious. Two underlying convictions from the Deuteronomic
theology are especially important for understanding these narratives.
For one, the Deuteronomists believed that obedience to the covenant
results in blessing while disobedience results in curse, a viewpoint that
explains prosperity and calamity. For the other, the Deuteronomists preferred
prophetic leadership like that of Moses, Joshua, the judges and
Samuel to that of the monarchs, who were especially susceptible to theological
and ethical compromise.