I know that my redeemer lives,
and that in the end he will stand on the earth

(Job 19:25)

Job prophesies, here in full:

I know that my redeemer lives,
and that in the end he will stand on the earth.
And after my skin has been destroyed,
yet in my flesh I will see God;
I myself will see him
with my own eyes – I, and not another.
How my heart yearns within me! (ibid 19:25-27)

This is rare insight for any before the advent of Jesus to speak of bodily resurrection, but the other insight is that there will be one who will speak for him.  ‘Redeemer’ translates גָּאַל ga’al, which is a verb that covers a range of meanings from ‘to redeem’ ‘vindicate’ ‘avenge’, ‘deliver’ and ‘purchase’ (in English, redeem means to buy back or compensate with money).

The reason for this wide range of meaning is that there was an ascribed role for a kinsman to act on behalf of another, and the action could cover all of the above.  Here then is a facet of Oriental Law that we see in operation in the Book of Ruth.

Naomi returns from Moab to Judah in the worse state any woman can find herself in her culture; that she is widowed and without sons (both had died) is bad but worse also her husband is not survived by any brothers.  The Law of Moses enshrined the protection of the Levirate marriage:

If brothers are living together and one of them dies without a son, his widow must not marry outside the family. Her husband’s brother shall take her and marry her and fulfil the duty of a brother-in-law to her.  The first son she bears shall carry on the name of the dead brother so that his name will not be blotted out from Israel.  (Deuteronomy 25:5-6)

Taken from the Latin ‘levir’ ‘brother-in-law’ this custom is also referred to by the Sadducee trying to trip up Jesus, to which brother would the remarried widow be married once resurrected (Matthew 22:23-33).

Naomi does have one person with her, and that is her daughter-in-law, Ruth, and although a Moabite, she petitions on Noami’s behalf Naomi’s nearest relative, Boaz.  He says this to Ruth, who seeks him at the place where the barley was threshed:

Although it is true that I am a guardian-redeemer of our family, there is another who is more closely related than I.  Stay here for the night, and in the morning if he wants to do his duty as your guardian-redeemer, good; let him redeem you. But if he is not willing, as surely as the Lord lives I will do it. Lie here until morning.  (Ruth 3:12-13)

Guardian-redeemer is once more ga’al.  The Book of Ruth is a succinct but profound story of kindness, faith and duty.  It is also truly redemptive, not least because it intertwines Jesus bloodline with two woman from outside Israel.  For Boaz’ mother was Rahab, the Canaanite who hid Joshua’s spies in Jericho and, in marrying Boaz, Ruth becomes the mother of David’s grandfather Obed.

The Book of Ruth can also be said to make a ‘cosmic joke’ – although Scripture makes no jokes at anyone’s expense.  The reason the more closely related kinsman-redeemer refuses to marry Ruth is not because she is a Moabite (the Law only proscribed intermarriage with the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites and Jebusites, Deuteronomy 7:1).  At first he agrees to marry Ruth; however, when Boaz reminds him that under the Law, Ruth’s son would take the name of her first husband, Mahlon, he refuses:

Then Boaz said, ‘On the day you buy the land from Naomi, you also acquire Ruth the Moabite, the dead man’s widow, in order to maintain the name of the dead with his property.’

 At this, the guardian-redeemer said, ‘Then I cannot redeem it because I might endanger my own estate. You redeem it yourself. I cannot do it.’  (Ruth 4:5-6)

History has forgotten does not record the name of the negligent redeemer, so the very thing he feared came to pass; however, the names of Naomi’s husband and sons, Elimelek, Mahlon and Kilion are known today.

This judgment of this man’s failure bring to into focus the critical importance of the role of the redeemer ga’al in Scripture.

God redeems Israel; here the promise to Moses:

 ‘Therefore, say to the Israelites: “I am the Lord, and I will bring you out from under the yoke of the Egyptians. I will free you from being slaves to them, and I will redeem you with an outstretched arm and with mighty acts of judgment…’ (Exodus 6:6)

Or in Moses’ panegyric, celebrating Israel being brought out of Egypt:

In your unfailing love you will lead
the people you have redeemed. (Exodus 15:13)

If the verb ga’al thus describes the role of the kinsman who acts to deliver, rescue and restore the helpless and weak, then God obligates himself to do the same for Israel.

And the word is used in the Messianic context:

‘The Redeemer will come to Zion,
to those in Jacob who repent of their sins,’
declares the Lord.  (Isaiah 59:20)

And of course, it follows that word is also used in the personal context of overcoming death; here another hymn of praised but this time from David:

Praise the Lord, my soul;
all my inmost being, praise his holy name.
Praise the Lord, my soul,
and forget not all his benefits –
who forgives all your sins
and heals all your diseases,
who redeems your life from the pit
and crowns you with love and compassion,
who satisfies your desires with good things
so that your youth is renewed like the eagle’s.  (Psalm 103:1-5)

As revealed to Job, no man or woman can redeem himself, death has claimed all but for Christ acting as the kinsman-redeemer. Like Egypt all were enslaved to sin and death: in a much misunderstood passage Paul comments contrasts spiritual slavery with slavery of the day:

Were you a slave when you were called? Don’t let it trouble you – although if you can gain your freedom, do so.  For the one who was a slave when called to faith in the Lord is the Lord’s freed person; similarly, the one who was free when called is Christ’s slave.  You were bought at a price.’  (1 Corinthians 7:21-24)

‘Bought’ is ἀγοράζω agorazo, agora meaning the market-place, thus to buy at the market, the slave market.

In love, he predestined us for adoption to sonship through Jesus Christ, in accordance with his pleasure and will – to the praise of his glorious grace, which he has freely given us in the One he loves.  In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace  that he lavished on us. (Ephesians 1:4-8)

Redemption is ἀπολύτρωσις apolutrósis, this is another word from the slave market because is the payment given to effect the release of a slave.

But we should note that redemption does confer freedom, it transfers ownership.  God redeemed Israel from Egypt so that might be His. As Paul notes to Corinth, Jesus pays the blood price so all can become ‘Christ’s slave’.

Here the story of Ruth resonates most deeply. Ruth is restored in love and kindness, although she will ‘belong’ in marriage to Boaz.

This is the nature of redemption is that ga’al is revealed to be both an act of love and obligation on behalf of the redeemer, but also it demands both from those redeemed.  As Job, all yearn to see their redeemer.

Even now my witness is in heaven;
my advocate is on high.
My intercessor is my friend
as my eyes pour out tears to God;
on behalf of a man he pleads with God
as one pleads for a friend.  (Job 16:19-21)

The ultimate act of the kinsman-redeemer is the sacrifice of Christ.  The writer of Hebrews write to Jews so that might understand Jesus fulfilment of the Law and Covenants given to them.  Jesus is both High Priest and Perfect Sacrifice:

He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, so obtaining eternal redemption.  (Hebrews 9:12)

Here the word is again λύτρωσις lutrosis the ransom-price.  The price of freedom from death at Jesus’ expense.  His blood given for all.

Therefore, Christ is the fulfilment of the kinsman-redeemer; for through faith everyone becomes his kindred, for whom he intervenes as Boaz did for Naomi:

So in Christ Jesus you are all children of God through faith, for all of you who were baptised into Christ have clothed yourselves with Christ.  There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.  If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.  (Galatians 3:26-29)