When Americans were asked—Who has the greatest responsibility for helping people in need?—the top three answers were the government, nonprofit organizations, and religious institutions. Even so, seventy-two percent of respondents also said it is “extremely” important for them to help their own friends and family members in need.

It is helpful, in our study of Ruth, to reflect on Leviticus 25 which is part of the “Holiness Code.” This section of the Law outlined how Israel’s holiness and purity were to be maintained. The Lord declared, “The land must not be sold permanently, because the land is mine and you reside in my land as foreigners and strangers” (v. 23).

Within this context, the role of the go’el—the guardian-redeemer—is introduced as both a practical and a theological practice. If an Israelite fell into economic hardship and was forced to sell family land (v. 25) or even sell themselves into indentured servitude to a foreigner (vv. 47–54), a close relative (go’el) was expected to intervene and redeem the person and the property. This was not seen as an act of charity. Rather, it was an act of covenantal compassion that was instituted by the Lord and woven into Israel’s culture. Naomi and Boaz would both have understood this.

The Hebrew word go’el means “to redeem” or “to reclaim.” It’s a legal term that carries relational weight. Unlike the impersonal government or an institution, this redeemer was a family member—someone bound by blood and loyalty and covenant responsibility. The go’el’s act of redemption was done with honor. It did not shame or embarrass the recipient. Instead, this redemption was restorative. It was intended to return the redeemed to their rightful place in the community and to preserve the family inheritance given by God.

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