And his family name in Israel will be called "The House of the Unsandaled." And his family nameThe phrase "family name" in Hebrew is "shem," which signifies more than just a label; it embodies reputation, character, and legacy. In ancient Israel, a family name was a crucial part of one's identity and social standing. It was a reflection of one's heritage and the values upheld by the family. The importance of a family name in Israelite culture underscores the gravity of the situation described in this verse, where a family name could be altered due to actions that were seen as dishonorable. in Israel
The term "Israel" refers to the chosen people of God, the descendants of Jacob, who was renamed Israel. This phrase situates the verse within the covenant community, emphasizing that the laws and customs being discussed are not just societal norms but are divinely ordained for the people of God. It highlights the communal aspect of the law, where individual actions have implications for the entire community. will be called
The phrase "will be called" indicates a formal declaration or renaming. In the Hebrew context, names and titles were often given to reflect one's actions or character. This renaming serves as a public acknowledgment of the individual's actions and their consequences. It is a reminder of the power of words and names in shaping identity and legacy. ‘The House of the Unsandaled.’
This phrase refers to a specific cultural practice described earlier in Deuteronomy 25, where a man who refuses to fulfill his duty of levirate marriage is publicly shamed by having his sandal removed. The "House of the Unsandaled" becomes a symbolic title of disgrace, marking the family as one that failed to uphold its responsibilities. The removal of the sandal is a powerful symbol of rejection and dishonor, as sandals were associated with one's right to walk and claim land. This act of unsandaling signifies a loss of standing and respect within the community. The public nature of this renaming serves as a deterrent, reinforcing the importance of familial duty and the social consequences of neglecting it. Persons / Places / Events 1. The Brother-in-Law (Levir)In the context of Deuteronomy 25, the brother-in-law is expected to marry the widow of his deceased brother to preserve the family line. 2. The WidowThe widow is the wife of the deceased brother, who is left without a child to carry on her husband's name. 3. The Elders of the CityThey are the leaders who oversee the legal and social matters within the community, including the levirate marriage process. 4. The House of the UnsandaledThis term refers to the family that refuses to fulfill the levirate marriage duty, resulting in a public act of shame. 5. IsraelThe nation of Israel, where these laws and customs are practiced, emphasizing the importance of family lineage and community responsibility. Teaching Points Preservation of Family LineageThe importance of family and legacy is emphasized in this passage, highlighting the cultural and spiritual significance of maintaining a family name in Israel. Community ResponsibilityThe community plays a role in ensuring that family duties are fulfilled, reflecting the collective responsibility to uphold God's laws. Consequences of NeglectThe public shaming of "The House of the Unsandaled" serves as a deterrent against neglecting familial duties, illustrating the social and spiritual consequences of disobedience. Redemption and RestorationThe concept of levirate marriage points to the broader biblical theme of redemption and restoration, as seen in the account of Ruth and Boaz. Obedience to God's CommandsThis passage underscores the importance of obedience to God's commands, even when they challenge personal desires or societal norms. Bible Study Questions 1. How does the concept of levirate marriage in Deuteronomy 25:10 reflect the values and priorities of ancient Israelite society? 2. In what ways does the account of Ruth and Boaz provide a positive example of fulfilling the levirate marriage duty? 3. How can the principle of community responsibility in Deuteronomy 25:10 be applied to modern Christian communities? 4. What are the spiritual implications of being labeled "The House of the Unsandaled," and how does this relate to the concept of obedience in the New Testament? 5. How does the theme of redemption in levirate marriage connect to the broader account of redemption found throughout the Bible? Connections to Other Scriptures Genesis 38The account of Tamar and Judah provides an early example of levirate marriage customs and the importance of preserving a family line. Ruth 4The account of Boaz and Ruth highlights the redemption and continuation of a family line through levirate-like marriage, showing the positive outcome of fulfilling this duty. Matthew 22:23-33Jesus discusses the concept of levirate marriage with the Sadducees, emphasizing the eternal perspective over earthly customs. People Amalek, Amalekites, Ephah, MosesPlaces Amalek, Beth-baal-peor, EgyptTopics Drawn, Family, Line, Loosed, Named, Pulled, Removed, Sandal, Shoe, Unsandaled, UntiedDictionary of Bible Themes Deuteronomy 25:5-10 5661 brothers
5711 marriage, restrictions
5737 sisters 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 25:10 NIVDeuteronomy 25:10 NLTDeuteronomy 25:10 ESVDeuteronomy 25:10 NASBDeuteronomy 25:10 KJV
Deuteronomy 25:10 Commentaries
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