Redemption in Israelite life
The Story of Ruth
The story of Ruth in the Old Testament of the Bible gives an illuminating picture of one example of redemption.
In this story, a Jew called Elimelech leaves the land of Judah and he and his family settle in neighbouring Moab. While they are there, Elimelech’s two sons marry but die childless. Elimelech himself also dies. This leaves his widow, Naomi, and the widows of his sons to fend for themselves.
Naomi and one of the sons’ widows, Ruth, travel back to Judah and Naomi’s previous home town but either Elimelech had sold the land when he left or Naomi would have to sell the land in order to provide for herself and for Ruth.
For the land to be kept within the family, and such a sale avoided, it would need to be redeemed, bought by a kinsman rather than an outsider.
Under Israelite law, land was not supposed to disappear permanently from a clan’s possession.
“If your brother becomes poor and sells part of his property, then his nearest redeemer shall come and redeem what his brother has sold.”
Leviticus 25:25
So the redeemer (go’el) was a close relative who had the right and opportunity to recover family property.
In this case, Boaz was a close relative who was Naomi’s preferred redeemer but it turned out that there was another who had a stronger claim.
And now it is true that I am a redeemer. Yet there is a redeemer nearer than I.
Ruth 3:12
When Boaz spoke to the closer kinsman, he affirmed that he would be willing to redeem the land.
Then he said to the redeemer, “Naomi, who has come back from the country of Moab, is selling the parcel of land that belonged to our relative Elimelech. So I thought I would tell you of it and say, ‘Buy it in the presence of those sitting here and in the presence of the elders of my people.’ If you will redeem it, redeem it. But if you will not, tell me, that I may know, for there is no one besides you to redeem it, and I come after you.” And he said, “I will redeem it.”
Ruth 4:3-4
However Boaz hen reveals the additional complication: acquiring the land is connected with taking Ruth, “to perpetuate the name of the dead in his inheritance.” It is not only the land which needs to be redeemed but the integrity of the family line. in accordance with Israelite law.
If brothers dwell together, and one of them dies and has no son, the wife of the dead man shall not be married outside the family to a stranger. Her husband’s brother shall go in to her and take her as his wife and perform the duty of a husband’s brother to her.
Deut 25:5
and the obligation to perpetuate the dead man’s name. Suddenly it isn’t simply acquiring property; it is assuming responsibility for a family in distress.
And the nearer relative says:
“I cannot redeem it for myself, lest I impair my own inheritance.”
Boaz, by contrast, is willing to take on that cost.
Ruth isn’t actually a textbook case of levirate marriage, because Boaz wasn’t the deceased man’s brother, but it seems to work like that. That is one of the fascinating legal/theological features of the story.
Jeremiah redeems his cousin’s land
Jeremiah’s cousin Hanamel comes to him and says:
“Buy my field that is at Anathoth, for the right of possession and redemption is yours.”
Jeremiah then buys the field.
This is explicitly connected with the right of redemption (mishpat ha-ge’ullah).
But notice what Jeremiah is doing. His cousin is apparently in financial difficulty and is disposing of family property. Jeremiah, as the relative with the right of redemption, takes the property back into the family.
And God uses the transaction symbolically to promise that Judah will eventually be restored:
“Houses and fields and vineyards shall again be bought in this land.”
So again, redemption is a relative assuming the cost of restoring what has been lost from the family.
Major Redemption Events in the history of Israel
Exodus from Egypt
The Israelites had travelled to Egypt to escape famine and ended up being there for 400 years. At some point during that time, as the tribes got larger, the ruler of Egypt saw them as a threat and, in order to remove that threat, put them into forced labour.
The Israelites were God’s possession and the Egyptians had enslaved them so they were in need of redemption in order to restore them to their rightful Lord. But God redeems them, not by purchasing their freedom but by force.
“I will redeem you with an outstretched arm.”
Exodus 6:6
Moreover, God doesn’t simply set them free and walk away. He takes Israel as his own people:
“I will take you to be my people, and I will be your God.”
Exodus 6:7
God’s redemption of Israel entails a relationship and a restoration of the family line. This time for God and Israel.
Return from Exile in Babylon
The Babylonians had conquered the land of Israel and forcibly removed the Israelites to Babylon. There they remained for 70 years until the time which God had set for them to be restored to their homeland. They needed to be redeemed.
Isaiah repeatedly calls God Israel’s Redeemer (go’el).
For example:
“Thus says the LORD, your Redeemer, the Holy One of Israel…”
Isaiah 48:17
Again, the remarkable thing is that God’s redemption of Israel doesn’t simply mean rescuing them from Babylon. It entails restoring the relationship, land, city, identity and future that have been lost.
Isaiah puts it particularly beautifully:
“For your Maker is your husband, the LORD of hosts is his name; and the Holy One of Israel is your Redeemer.”
Isaiah 54:5
Maccabean Revolt (against Greeks)
Deliverance from Antiochus IV, temple desecrated then rededicated.(Hanukkah).
Judas Maccabeus (“the hammer”), military liberator.
God vindicates his people through zeal and victory in battle.
Occupation by the Romans
Israel under Caesar’s rule; heavy taxation, oppression, violent suppression. Messianic expectations intensify.
Various messianic pretenders (e.g., Judas the Galilean, Theudas), but all failed.
Hope for Messiah to overthrow Rome and restore David’s throne.
Herod’s grand Temple stands, but many still long for God’s true return (Mal. 3:1).