his brother's widow shall go up to him in the presence of the elders, remove his sandal, spit in his face, and declare, "This is what is done to the man who will not maintain his brother's line." Then his brother’s wifeThis phrase refers to the widow of the deceased brother, highlighting the practice of levirate marriage, a custom in ancient Israel where a man was obligated to marry his brother's widow if the brother died without a male heir. The Hebrew term for "brother's wife" is "yevamah," which underscores the familial duty and the preservation of the family lineage. This practice ensured the continuation of the deceased brother's name and property within the tribe, reflecting the communal and covenantal nature of Israelite society. shall go up to him
The act of going up signifies a formal and public approach, often associated with legal proceedings or significant actions in the community. In the Hebrew context, this movement towards the man in question is not just physical but also symbolic, representing the widow's right and duty to confront the brother-in-law who refuses to fulfill his familial obligation. in the presence of the elders
The elders served as community leaders and judges, ensuring that justice and order were maintained according to the Law. Their presence in this scenario underscores the public and legal nature of the proceedings. The elders acted as witnesses to the event, providing accountability and legitimacy to the actions taken, which reflects the importance of communal oversight in ancient Israelite culture. remove his sandal from his foot
The removal of the sandal is a symbolic act with deep cultural significance. In ancient Near Eastern customs, sandals were often associated with one's rights and responsibilities. By removing the sandal, the widow publicly denounces the brother-in-law's refusal to fulfill his duty, effectively stripping him of his right to act as her redeemer. This act is a form of public shaming, emphasizing the seriousness of neglecting familial responsibilities. spit in his face
Spitting in someone's face was a profound act of disgrace and humiliation in ancient cultures. It symbolized utter contempt and rejection. In this context, it serves as a powerful expression of the community's disapproval of the brother-in-law's failure to uphold his duty. This act reinforces the moral and social expectations placed upon individuals within the covenant community of Israel. and declare
The declaration is a verbal pronouncement that accompanies the symbolic actions, ensuring that the community understands the reason for the public shaming. It serves as a formal accusation and a reminder of the brother-in-law's failure to fulfill his obligations. This verbal component highlights the importance of words in legal and covenantal contexts, where spoken declarations often carried significant weight. ‘This is what is done to the man
This phrase introduces the formal statement of consequence for the brother-in-law's actions. It serves as a warning and a precedent for others, illustrating the community's commitment to upholding the law and ensuring justice. The phrase underscores the collective values and expectations of the Israelite society, where individual actions had communal implications. who will not build up his brother’s house.’
The phrase "build up his brother’s house" refers to the responsibility of producing offspring to carry on the deceased brother's name and legacy. In Hebrew, the concept of "building a house" often symbolizes establishing a family line. This duty was not merely a personal obligation but a sacred responsibility to ensure the continuity of the family and the inheritance within the tribe. The failure to do so was seen as a serious breach of social and religious duty, reflecting the interconnectedness of family, faith, and community in ancient Israel. Persons / Places / Events 1. Brother's Wife (Levirate Widow)The widow of a deceased man who has no children. According to the Levirate law, she is to marry her husband's brother to produce offspring in the deceased brother's name. 2. Brother-in-law (Levir)The brother of the deceased who is expected to marry the widow to continue the family line. 3. EldersCommunity leaders who serve as judges and witnesses in legal and social matters, ensuring the law is upheld. 4. Sandal RemovalA symbolic act representing the refusal to fulfill familial duty, signifying the transfer of responsibility or rights. 5. Spitting in the FaceA public act of shame and dishonor for failing to uphold family obligations. Teaching Points Family Responsibility and HonorThe passage underscores the importance of family loyalty and the responsibility to care for one's kin, reflecting God's design for family structure and support. Community AccountabilityThe involvement of the elders highlights the role of community in upholding moral and social obligations, reminding us of the importance of accountability within the church. Symbolism and TraditionThe symbolic acts of sandal removal and spitting serve as powerful reminders of the consequences of neglecting one's duties, encouraging believers to honor commitments. Redemption and RestorationThe Levirate law points to themes of redemption and restoration, foreshadowing Christ's redemptive work for humanity. Bible Study Questions 1. How does the concept of Levirate marriage in Deuteronomy 25:9 reflect the values of family and community in ancient Israel, and how can these values be applied in today's context? 2. In what ways does the account of Ruth and Boaz illustrate the principles found in Deuteronomy 25:9, and what lessons can we learn about faithfulness and redemption? 3. How does the public nature of the sandal removal and spitting ceremony serve as a deterrent against neglecting family responsibilities, and what modern parallels can we draw from this? 4. How does the involvement of the elders in this process emphasize the role of community in maintaining moral standards, and how can the church today fulfill a similar role? 5. Considering Jesus' discussion of Levirate marriage in the Gospels, how does this Old Testament law point to the greater redemption found in Christ, and how can we live out this redemption in our relationships? Connections to Other Scriptures Genesis 38The account of Tamar and Judah provides an early example of the Levirate marriage practice, highlighting its importance in maintaining family lineage. Ruth 4Boaz's willingness to marry Ruth, a widow, reflects the spirit of the Levirate law, emphasizing redemption and family loyalty. Matthew 22:23-33Jesus discusses the concept of Levirate marriage with the Sadducees, illustrating its continued relevance in Jewish thought. People Amalek, Amalekites, Ephah, MosesPlaces Amalek, Beth-baal-peor, EgyptTopics Brother, Brother's, Build, Care, Declare, Draw, Drawn, Elders, Face, Family, Foot, Line, Loose, Nigh, Presence, Pull, Responsible, Sandal, Sandals, Shame, Shoe, Sight, Spat, Spit, Thus, Town, Widow, WifeDictionary of Bible Themes Deuteronomy 25:9 5150 face Deuteronomy 25:5-10 5661 brothers
5711 marriage, restrictions
5737 sisters Deuteronomy 25:7-9 5043 names, significance Deuteronomy 25:7-10 5323 gate Deuteronomy 25:9-10 5179 sandal Library Therefore at that Time, when the Law Also...
27. Therefore at that time, when the Law also, following upon the days of the Patriarchs, [2010] pronounced accursed, whoso raised not up seed in Israel, even he, who could, put it not forth, but yet possessed it. But from the period that the fullness of time hath come, [2011] that it should be said, "Whoso can receive, let him receive," [2012] from that period even unto this present, and from henceforth even unto the end, whoso hath, worketh: whoso shall be unwilling to work, let him not falsely …
St. Augustine—On the Good of MarriageThe Doctrine of Arbitrary Scriptural Accommodation Considered.
"But the Righteousness which is of Faith speaketh on this wise,--Say not in thine heart, Who shall ascend into Heaven?' (that is, to bring Christ down from above:) or, Who shall descend into the deep?' (that is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth; and in thine heart:' that is, the word of Faith, which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from …
John William Burgon—Inspiration and Interpretation Nor, Because I Called Ruth Blessed, Anna More Blessed...
10. Nor, because I called Ruth blessed, Anna more blessed, in that the former married twice, the latter, being soon widowed of her one husband, so lived long, do you straightway also think that you are better than Ruth. Forsooth different in the times of the Prophets was the dispensation of holy females, whom obedience, not lust, forced to marry, for the propagation of the people of God, [2242] that in them Prophets of Christ might be sent beforehand; whereas the People itself also, by those things …
St. Augustine—On the Good of Widowhood. Genealogy According to Luke.
^C Luke III. 23-38. ^c 23 And Jesus himself [Luke has been speaking about John the Baptist, he now turns to speak of Jesus himself], when he began to teach, was about thirty years of age [the age when a Levite entered upon God's service--Num. iv. 46, 47], being the son (as was supposed) of Joseph, the son [this may mean that Jesus was grandson of Heli, or that Joseph was counted as a son of Heli because he was his son-in-law] of Heli, 24 the son of Matthat, the son of Levi, the son of Melchi, the …
J. W. McGarvey—The Four-Fold Gospel Of those who are Able to Profit Others by virtuous Example in Supreme Rule, but Fly from it in Pursuit of their Own Ease.
For there are some who are eminently endowed with virtues, and for the training of others are exalted by great gifts, who are pure in zeal for chastity, strong in the might of abstinence, filled with the feasts of doctrine, humble in the long-suffering of patience, erect in the fortitude of authority, tender in the grace of loving-kindness, strict in the severity of justice. Truly such as these, if when called they refuse to undertake offices of supreme rule, for the most part deprive themselves …
Leo the Great—Writings of Leo the Great Genealogy of Jesus According to Matthew.
^A Matt. I. 1-17. ^a 1 The book of the generation [or genealogy] of Jesus Christ, the son of David [the Messiah was promised to David--II. Sam. vii. 16; John vii. 42], the son of Abraham. [Messiah was also promised to Abraham--Gen. xxii. 18; Gal. iii. 16.] 2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judah and his brethren [mentioned here because they were the heads of the tribes for whom especially Matthew wrote his Gospel]; 3 and Judah begat Perez and Zerah [these two were twins] …
J. W. McGarvey—The Four-Fold Gospel The True Manner of Keeping Holy the Lord's Day.
Now the sanctifying of the Sabbath consists in two things--First, In resting from all servile and common business pertaining to our natural life; Secondly, In consecrating that rest wholly to the service of God, and the use of those holy means which belong to our spiritual life. For the First. 1. The servile and common works from which we are to cease are, generally, all civil works, from the least to the greatest (Exod. xxxi. 12, 13, 15, &c.) More particularly-- First, From all the works of our …
Lewis Bayly—The Practice of Piety The Roman Pilgrimage: the Miracles which were Wrought in It.
[Sidenote: 1139] 33. (20). It seemed to him, however, that one could not go on doing these things with sufficient security without the authority of the Apostolic See; and for that reason he determined to set out for Rome, and most of all because the metropolitan see still lacked, and from the beginning had lacked, the use of the pall, which is the fullness of honour.[507] And it seemed good in his eyes[508] that the church for which he had laboured so much[509] should acquire, by his zeal and labour, …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh Cix. Jewish Rulers Seek to Ensnare Jesus.
(Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision B. Sadducees Ask About the Resurrection. ^A Matt. XXII. 23-33; ^B Mark XII. 18-27; ^C Luke XX. 27-39. ^a 23 On that day there came { ^b come} unto him ^c certain of the the Sadducees, they that { ^b who} say there is no resurrection [As to the Sadducees, see p. 71. We may regard their attitude toward Christ as expressed by their leader Caiaphas, see p. 528]; and they asked him, saying, 19 Teacher, Moses wrote unto us [See Deut. xxv. 5, …
J. W. McGarvey—The Four-Fold Gospel Preaching (iii. ).
Eternal Fulness, overflow to me Till I, Thy vessel, overflow for Thee; For sure the streams that make Thy garden grow Are never fed but by an overflow: Not till Thy prophets with Thyself run o'er Are Israel's watercourses full once more. Again I treat of the sermon. We have looked, my younger Brother and I, at some main secrets and prescriptions for attractive preaching. What shall I more say on the subject of the pulpit? In the first place I will offer a few miscellaneous suggestions, and then …
Handley C. G. Moule—To My Younger Brethren Second Stage of Jewish Trial. Jesus Condemned by Caiaphas and the Sanhedrin.
(Palace of Caiaphas. Friday.) ^A Matt. XXVI. 57, 59-68; ^B Mark XIV. 53, 55-65; ^C Luke XXII. 54, 63-65; ^D John XVIII. 24. ^d 24 Annas therefore sent him bound unto Caiaphas the high priest. [Foiled in his attempted examination of Jesus, Annas sends him to trial.] ^b and there come together with him all the chief priests and the elders and the scribes. ^a 57 And they that had taken Jesus led him away to the house of Caiaphas the high priest, ^c and brought him into the high priest's house. ^a where …
J. W. McGarvey—The Four-Fold Gospel Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf. …
John Edgar McFadyen—Introduction to the Old Testament Links Deuteronomy 25:9 NIVDeuteronomy 25:9 NLTDeuteronomy 25:9 ESVDeuteronomy 25:9 NASBDeuteronomy 25:9 KJV
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