Ruth 4:6

KJV

And the kinsman said, I cannot redeem [it] for myself, lest I mar mine own inheritance: redeem thou my right to thyself; for I cannot redeem [it].

KJV (with Strong's)

And the kinsman {H1350} said {H559}, I cannot {H3201} redeem {H1350} it for myself, lest I mar {H7843} mine own inheritance {H5159}: redeem {H1350} thou my right {H1353} to thyself; for I cannot {H3201} redeem {H1350} it.

Complete Jewish Bible

The redeemer said, "Then I can't redeem it for myself, because I might put my own inheritance at risk. You, take my right of redemption on yourself; because I can't redeem it."

Berean Standard Bible

The kinsman-redeemer replied, “I cannot redeem it myself, or I would jeopardize my own inheritance. Take my right of redemption, because I cannot redeem it.”

American Standard Version

And the near kinsman said, I cannot redeem it for myself, lest I mar mine own inheritance: take thou my right of redemption on thee; for I cannot redeem it.

Commentary

### SUMMARY
Ruth 4:6 marks a crucial turning point in the narrative, detailing the unnamed kinsman's refusal to fulfill the duty of kinsman-redeemer for Naomi and Ruth. Driven by a pragmatic concern for his own financial well-being and the integrity of his inheritance, he explicitly states his inability to undertake the redemption, thereby relinquishing his right. This decision, seemingly a setback, providentially clears the path for Boaz to step forward and secure the lineage and future of Elimelech's family, ultimately leading to the messianic line.

### CONTEXT
* **Literary Context:** This verse is situated at the climax of the legal proceedings at the city gate, following Boaz's public confrontation of the closer kinsman (Ruth 4:1-5). Boaz, acting with integrity and wisdom, has laid out the full scope of the kinsman-redeemer's obligation, including not only the purchase of Naomi's land but also the levirate marriage to Ruth to "raise up the name of the dead upon his inheritance" ([Ruth 4:5](/ruth/4-5 "Ruth 4:5 - Boaz's Explanation to the Kinsman")). The kinsman's immediate and unequivocal refusal in Ruth 4:6 serves as the narrative hinge, resolving the legal obstacle and allowing the story to progress towards Boaz's redemptive act and the establishment of David's lineage. It highlights the meticulous, step-by-step unfolding of God's providential plan through human decisions.
* **Historical & Cultural Context:** The passage is deeply rooted in ancient Israelite social and legal customs, particularly the institution of the `go'el` (kinsman-redeemer) and the practice of levirate marriage. The `go'el` was typically the nearest male relative responsible for protecting the family's interests, which included repurchasing ancestral land lost due to poverty ([Leviticus 25:25](/leviticus/25-25 "Leviticus 25:25 - Law of Land Redemption")), avenging spilled blood, or ensuring the continuation of a deceased relative's name. Levirate marriage (from Hebrew `yibbum`), as prescribed in [Deuteronomy 25:5-6](/deuteronomy/25-5 "Deuteronomy 25:5-6 - The Law of Levirate Marriage"), obligated a brother (or nearest male relative in broader application) to marry his deceased brother's childless widow to produce an heir who would carry on the deceased's name and inherit his property. The kinsman's concern about "marring his own inheritance" reflects the complex financial implications: acquiring Naomi's potentially depleted land and the obligation to Ruth meant that any son born to Ruth would inherit the deceased Mahlon's name and property, not the kinsman's own, thus diluting his personal estate. The public setting at the city gate underscored the legal gravity and communal witness of the transaction.
* **Key Themes:** Ruth 4:6 powerfully contributes to several overarching themes in the book. Firstly, it underscores **The Law of Redemption**, demonstrating its practical, often costly, application within Israelite society. The kinsman's refusal highlights the legal intricacies and personal sacrifice sometimes required to fulfill such a duty, setting a crucial contrast. Secondly, it vividly portrays the theme of **Self-Interest vs. Sacrificial Love**. The unnamed kinsman prioritizes the preservation of his "own inheritance" over the needs of Naomi and Ruth and the perpetuation of his relative's name, revealing a concern for personal gain that stands in stark opposition to the selfless love and generosity later demonstrated by Boaz ([Ruth 4:9-10](/ruth/4-9 "Ruth 4:9-10 - Boaz's Redemption of Ruth and Naomi")). Finally, this seemingly negative decision by the kinsman is, in fact, a pivotal moment of **Divine Providence**. His refusal is not a hindrance but a divinely orchestrated step that clears the way for Boaz, who would ultimately become the ancestor of King David ([Ruth 4:17](/ruth/4-17 "Ruth 4:17 - Obed, David's Grandfather")) and, ultimately, Jesus Christ, showcasing God's sovereign hand guiding seemingly ordinary human choices towards His grand redemptive plan.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Redeem (Hebrew, גאל, _ga'al'_):** This verb is central to the book of Ruth and carries profound theological weight throughout the Old Testament. It signifies not merely buying back or repurchasing, but also delivering, protecting, and restoring. A `go'el` was one who acted on behalf of a relative to restore what was lost, whether freedom, property, or honor. In this context, the kinsman's declaration "I cannot redeem" (לא אוכל לגאל, _lo' 'ukhál lig'ol_) is a statement of legal inability or unwillingness, indicating a failure to embody the spirit of restoration inherent in the role. This sets up the greater redemption by Boaz, and ultimately, by God Himself.
* **Mar (Hebrew, שחת, _shachath'_):** This term means to corrupt, spoil, ruin, destroy, or lay waste. The kinsman's fear that redeeming the inheritance would "mar" (אשחית, _'ashchít_) his own reveals a deep-seated concern for the integrity and profitability of his existing assets. He perceives the added responsibility of Naomi's land (which may have been unproductive or burdened) and the obligation to raise an heir for Mahlon as a potential financial detriment or complication that would diminish his personal estate. This word highlights his self-preservation and material focus, contrasting sharply with the selfless nature of true redemption.
* **Inheritance (Hebrew, נחלה, _nachalah'_):** This term refers to an allotted possession, typically land, which was passed down through generations within a family. It was not just property but represented family identity, lineage, and a stake in the promised land. The kinsman's concern for "mine own inheritance" (נחלתי, _nachalatí_) underscores his focus on his personal, established legacy and material security. His unwillingness to risk this for the sake of a deceased relative's name and a vulnerable widow reveals a limited understanding of the communal and familial obligations tied to this concept, especially in comparison to the broader, spiritual inheritance offered through Christ.

#### Verse Breakdown
* **"And the kinsman said,"**: This introduces the direct speech of the unnamed closer relative, setting the scene for his pivotal declaration. His anonymity, in contrast to Boaz's named generosity, subtly highlights his self-serving decision.
* **"I cannot redeem [it] for myself,"**: This is the kinsman's explicit refusal. The phrase "for myself" emphasizes that he views the redemption through a lens of personal benefit or detriment, rather than as a selfless act of familial duty. He is unwilling to take on the financial and social obligations that would not directly benefit his own line.
* **"lest I mar mine own inheritance:"**: This clause provides the kinsman's primary justification for his refusal. He fears that undertaking the redemption, which includes acquiring Naomi's land and marrying Ruth to raise an heir for Mahlon, would somehow diminish, complicate, or corrupt his existing family estate. Any son born to Ruth would carry Mahlon's name and inherit Mahlon's portion, not the kinsman's, thus potentially reducing the kinsman's family's share or creating a complex legal situation.
* **"redeem thou my right to thyself;"**: This is the kinsman's formal relinquishment of his legal right to redeem. By instructing Boaz to "redeem thou my right," he legally transfers his priority and obligation to Boaz, making it permissible for Boaz to act. This public declaration at the city gate ensures the legality and transparency of the transfer.
* **"for I cannot redeem [it]."**: This reiterates his initial refusal, serving as a definitive and final statement. The repetition reinforces his firm decision and provides a clear, unambiguous legal transfer of the right of redemption to Boaz.

#### Literary Devices
The passage employs several significant **Literary Devices**. Foremost is **Irony**, as the closer kinsman, who by law should have been the primary redeemer, declares his inability to fulfill the role, while Boaz, a more distant relative, willingly steps forward. This highlights the kinsman's self-interest versus Boaz's selfless devotion. There is also a strong element of **Contrast** between the unnamed kinsman's pragmatic, self-preserving stance and Boaz's later demonstration of `hesed` (covenant loyalty/kindness) and sacrificial love. The kinsman's fear of "marring" his inheritance stands in stark opposition to Boaz's willingness to embrace the full, potentially costly, responsibility. Furthermore, the kinsman's refusal serves as crucial **Foreshadowing**, setting the stage for Boaz's noble act of redemption, which in turn prefigures the ultimate redemption offered by Christ. The legal formality and public nature of the exchange at the city gate also provide a sense of **Dramatic Tension** and **Legal Precision**, emphasizing the gravity of the decision and the divine orchestration of events.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ruth 4:6 serves as a powerful theological pivot, illustrating the limitations of human self-interest in fulfilling divine purposes and setting the stage for a greater, more profound redemption. The kinsman's refusal, driven by a desire to protect his earthly inheritance, underscores humanity's inherent inability to fully redeem itself or others from the consequences of brokenness and loss. This highlights the need for a redeemer who is not constrained by personal gain or fear of loss, but is willing to pay any price. The passage thus points to God's sovereign hand, using even human reluctance to advance His perfect plan, ensuring that the path is cleared for the one who will act with true `hesed` (covenant loyalty and kindness), foreshadowing the ultimate divine Kinsman-Redeemer.

* [Leviticus 25:25](/leviticus/25-25 "Leviticus 25:25 - Law of Land Redemption")
* [Deuteronomy 25:5-6](/deuteronomy/25-5 "Deuteronomy 25:5-6 - Law of Levirate Marriage")
* [Philippians 2:5-8](/philippians/2-5 "Philippians 2:5-8 - Christ's Humility and Obedience")

### REFLECTION AND APPLICATION
The kinsman's refusal in Ruth 4:6 offers a profound mirror for contemporary believers, challenging us to examine our own priorities when faced with opportunities for costly obedience or self-sacrificial love. Like the kinsman, we are often tempted to prioritize the preservation of our "own inheritance"—whether it be financial security, personal comfort, reputation, or convenience—over the call to serve others, uphold justice, or follow Christ wholeheartedly. This verse reminds us that true discipleship often involves a willingness to "mar" our perceived personal gain for the sake of a greater, Kingdom purpose. However, it also offers immense encouragement: even when individuals act out of self-interest or limitations, God remains sovereign, orchestrating circumstances to fulfill His perfect plan. His divine providence can turn human reluctance into a stepping stone for His redemptive work, reminding us to trust His overarching design even when immediate circumstances seem to present obstacles.

#### Questions for Reflection
* **How might a focus on "preserving our own inheritance" (e.g., financial stability, personal comfort, reputation) hinder our willingness to obey God's call to sacrifice or serve others?**
* **In what specific areas of your life might you be tempted to prioritize personal comfort or gain over a clear biblical mandate or the pressing needs of others?**
* **How does the kinsman's refusal, ultimately used by God for good, encourage us to trust in God's sovereign plan even when circumstances seem to go against our expectations or when others fail to act righteously?**
* **What does Boaz's subsequent willingness to redeem, in contrast to the kinsman's refusal, teach us about the nature of true love and faithfulness in the context of God's covenant?**

### FAQ
**Why was the kinsman so concerned about "marring his inheritance"?**

Answer: The kinsman's concern stemmed from the complex legal and financial implications of fulfilling the kinsman-redeemer (go'el) duty in this specific case. It wasn't just about buying Naomi's land; it also involved marrying Ruth, the widow of Mahlon, to raise up an heir for the deceased. According to the law of levirate marriage ([Deuteronomy 25:5-6](/deuteronomy/25-5 "Deuteronomy 25:5-6 - The Law of Levirate Marriage")), the first son born to Ruth would be legally considered Mahlon's heir. This son would then inherit Mahlon's portion of the land, not the kinsman's own. This meant that the kinsman would invest his resources (buying the land, supporting Ruth and any children) without the benefit of the land or the children ultimately adding to his personal family lineage or inheritance. Essentially, he would be diminishing his own estate for the benefit of a deceased relative's name, which he saw as a financial "loss" or "corruption" of his own established inheritance. The land itself, having been sold due to poverty, might also have been depleted or difficult to restore to productivity, adding to the perceived financial burden.

**Who was this unnamed kinsman?**

Answer: The Bible deliberately leaves this closer kinsman unnamed, referring to him simply as "the kinsman" or "such a one" (Ruth 4:1). This anonymity serves several literary and theological purposes. Firstly, it highlights his self-serving decision in stark contrast to the named and celebrated generosity of Boaz. His lack of a name might symbolize his failure to perpetuate the name of the deceased (Mahlon) and his own diminished legacy due to his self-interest. Secondly, his anonymity ensures that the focus remains on the *role* he plays in the divine plan—his refusal is a necessary step that clears the way for Boaz, the true hero of the story and an ancestor of King David ([Ruth 4:17](/ruth/4-17 "Ruth 4:17 - Obed, David's Grandfather")) and Jesus Christ. His identity is less important than the pivotal function his refusal serves in God's overarching redemptive narrative.

### CHRIST-CENTERED FULFILLMENT
The kinsman's refusal in Ruth 4:6 serves as a profound Old Testament shadow, illuminating the glorious reality of Christ as our ultimate Kinsman-Redeemer. The unnamed kinsman, bound by the limitations of his own earthly inheritance and self-interest, declared, "I cannot redeem [it] for myself, lest I mar mine own inheritance." This human inability to redeem perfectly foreshadows humanity's utter helplessness to redeem itself from the bondage of sin and death. We, like the lost inheritance, were in need of a Redeemer. Unlike the kinsman who feared marring his own estate, Jesus Christ, "though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men" ([Philippians 2:6-7](/philippians/2-6 "Philippians 2:6-7 - Christ's Humility and Incarnation")). He willingly "marred" His divine glory, not through sin, but through humble incarnation and sacrificial death, to secure our redemption. He did not fear to take on the "inheritance" of our broken humanity, but rather "became poor, so that you by his poverty might become rich" ([2 Corinthians 8:9](/2_corinthians/8-9 "2 Corinthians 8:9 - Christ's Riches and Poverty for Us")). Through His precious blood, He has fully redeemed us from the domain of darkness and transferred us to the kingdom of His beloved Son ([Colossians 1:13-14](/colossians/1-13 "Colossians 1:13-14 - Redemption and Forgiveness")), granting us an eternal, incorruptible inheritance that no earthly fear or self-interest could ever diminish ([1 Peter 1:3-4](/1_peter/1-3 "1 Peter 1:3-4 - A Living Hope and Incorruptible Inheritance")). He is the one who *could* and *would* redeem, paying the ultimate price so that we might be brought back into relationship with God and have our names established forever in His eternal family.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Ruth 3:13

Tarry this night, and it shall be in the morning, [that] if he will perform unto thee the part of a kinsman, well; let him do the kinsman's part: but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, [as] the LORD liveth: lie down until the morning.

Leviticus 25:25

If thy brother be waxen poor, and hath sold away [some] of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold.