Readings for November 4, 2012

Ruth and Naomi
Artist: Qi He

Prayer:

Eternal God,

teach us to love you not only in mind and heart

but also in purpose and action,

that we may love the children of the earth,

in Jesus Christ. Amen.

 

·         Readings for November 4, 2012·         Ruth 1:1-18 and Psalm 146 •

·         Hebrews 9:11-14 •   Mark 12:28-34

·         Ruth 1:1-18

This is a short story set in the period before 1000 BC. This story is set “in the days when the judges ruled”. Before the institution of the monarchy, “judges”, wise people, arbitrated disputes, ruled the land, and raised a militia to defend it. Because of a “famine” in Judah, “Elimelech” and his family migrate to Moab, the high well-watered plateau to the east of the Dead Sea. “Ephrathites” were people in the Bethlehem area. Elimelech dies .

The two sons marry local girls, but then die , so now there are three widows. In this patriarchal culture, they are powerless, destitute. News reaches them that the famine is over , so they set out to return to Judah. But then Naomi suggests that they “go back ... to your mother’s house” Usually a widow returned to her father’s house; perhaps the author emphasizes the absence of men in the women’s lives.

Naomi acknowledges the steadfast loyalty of the two young widows to her and her sons, and prays that God will stand by them in the future. May they marry again; may they find permanent “security”, (v.9, true fulfilment), in the houses of their new husbands. She releases them from any sense of obligation to her sons. But they express their loyalty to her .

At the time, Israelites practised levirate marriage: when a man died with no heir, his brother was obliged to marry the widow; a person's name, their legacy, lived on through their sons. A son born of this union was the heir to the dead man’s property. (Levir is Latin for brother-in-law.) But Naomi has no more sons to marry Orpah and Ruth. She is neither pregnant nor likely to remarry Even if a miracle occurs, would they wait for the sons to grow up? In departing, Orpah kisses, blesses, Naomi. But Ruth remains constant : she is totally committed, for life, to accepting God as her god . Verse 17, the second half, is part of a sworn oath: Ruth invites God’s wrath if she fails in her commitment to Naomi. The decision is made: Ruth will accompany Naomi to Judah. Naomi places the welfare of Orpah and Ruth above that of her sons. Sons born to a man’s widow, conceived through a kinsman, were considered his heirs; in this way, he continued to exist in Israel. By suggesting that Orpah and Ruth remain in Moab, she removes any chance of her menfolk’s legacy continuing.

 

For reflection:

 

We no longer practice levirate marraige. What are our obligations when a family member dies? Do we have a responsibility to those they leave behind? If we do extend ourselves for those left behind when someone dies, are we doing it to honour the deceased or to help those who mourn?

 

Who are the widows of today? Who are the disenfranchised in our world?

 

 Its interesting to note that Levirate marriage both protected the legacy of a deceased man and ensured the security of the bereaved widow.

 

Do we have a greater obligation to the living or the departed? eg If someone dies and asks that there not be a funeral, but heir loved ones need some kind of service for closure, what do we do?

 

Ruth and Naomi make for an interesting household. What non-traditional family groupings do you know of...

 

·         Mark 12:28-34

Some religious leaders have asked Jesus questions about issues central to Jewish thinking, trying to trap him:

  Will he state publicly that his authority is from God?

  Should a Jew pay poll taxes to Caesar?

He has avoided entrapment in both cases.

Now, in Mark, a scribe asks a question to learn rather than to entrap. There were 613 precepts in Jewish law. Which is the most important? Jesus offers two, not one; the first is the shema (“Hear, ...”,), recited twice daily by pious Jews. He links a second to the first: love your neighbour, whoever he is, as you do yourself . Jesus combines these two precepts into a moral principle, linked by love. The scribe agrees and elaborates : there being only one God, we should love him undividedly, with all our faculties. Both precepts are “much more important” than temple-based religion. Jesus tells him that he is now almost ready for the coming kingdom of God.


For reflection:

We are commanded to love? is it possible to command love? Does this seem strange?

How does the Christian tradition define "love" ? Is is a feeling? A passion? A bond? An action? What kind of love id demanded of us?

Why does Jesus link love for God and love for neighbor? Can you have one without the other?

Is it easier to love God or neighbor? Which comes more naturally?