Deuteronomy 25:5
When brothers dwell together and one of them dies without a son, the widow must not marry outside the family. Her husband's brother is to take her as his wife and fulfill the duty of a brother-in-law for her.
If brothers dwell together
The phrase "If brothers dwell together" sets the stage for a specific familial and communal context. In ancient Israel, family units often lived in close proximity, sharing resources and responsibilities. The Hebrew word for "brothers" (אַחִים, 'achim) can refer to biological brothers or close kin, emphasizing the importance of family solidarity. This living arrangement underscores the communal nature of Israelite society, where family ties were integral to social and economic stability.

and one of them dies without having a son
The condition "and one of them dies without having a son" highlights the critical importance of lineage and inheritance in ancient Israel. Sons were seen as carriers of the family name and inheritors of property, ensuring the continuity of the family line. The absence of a son posed a significant threat to the family's future, as property and name could be lost. This reflects the patriarchal structure of the society, where male offspring were essential for maintaining family legacy.

the widow must not marry outside the family
The directive "the widow must not marry outside the family" is rooted in the concept of preserving family inheritance and name. The Hebrew term for "widow" (אַלְמָנָה, 'almanah) indicates a woman who has lost her husband, often leaving her vulnerable. By restricting her marriage to within the family, the law seeks to protect her and the deceased husband's estate. This practice, known as levirate marriage, was common in the ancient Near East and aimed to provide security for the widow and continuity for the deceased's lineage.

Her husband’s brother is to take her as his wife
The instruction "Her husband’s brother is to take her as his wife" introduces the levirate marriage obligation. The Hebrew term for "brother-in-law" (יָבָם, yavam) specifically refers to this role. This duty was not merely a familial obligation but a sacred responsibility to ensure the deceased brother's name and property remained within the family. It reflects the communal and covenantal nature of Israelite society, where family members were expected to support and uphold one another.

and fulfill the duty of a brother-in-law to her
The phrase "and fulfill the duty of a brother-in-law to her" emphasizes the moral and legal obligation involved in levirate marriage. The Hebrew word for "duty" (יָבָם, yavam) is the same as "brother-in-law," indicating that the role itself carries inherent responsibilities. This duty was not only to provide an heir but also to care for the widow, ensuring her well-being and integration into the family. It reflects the broader biblical theme of covenant faithfulness and the protection of the vulnerable within the community.

Persons / Places / Events
1. Brothers
Refers to male siblings living together, sharing familial responsibilities and inheritance.

2. Widow
The wife of the deceased brother, who is left without a son to carry on the family name.

3. Husband’s Brother
The surviving brother who is called to marry the widow to preserve the family lineage.

4. Israelite Community
The broader context in which these laws were given, emphasizing the importance of family and inheritance within the Israelite society.

5. Levirate Marriage
The cultural and legal practice described in this verse, where a brother-in-law marries the widow to produce offspring for the deceased brother.
Teaching Points
Preservation of Family Lineage
The command underscores the importance of family continuity and inheritance in ancient Israelite society.

Care for Widows
This law reflects God's concern for the vulnerable, ensuring that widows are cared for and not left destitute.

Obedience to God's Commands
The practice of levirate marriage demonstrates obedience to God's laws, which were designed to maintain social order and justice.

Cultural Context and Modern Application
While the specific practice may not apply today, the underlying principles of family responsibility and care for the vulnerable remain relevant.

Christ as Our Redeemer
Just as the brother-in-law redeems the widow, Christ redeems us, bringing us into His family and ensuring our spiritual inheritance.
Bible Study Questions
1. How does the concept of levirate marriage in Deuteronomy 25:5 reflect the values and priorities of ancient Israelite society?

2. In what ways can the church today fulfill the spirit of this command by caring for widows and others in need?

3. How does the account of Ruth and Boaz illustrate the principles found in Deuteronomy 25:5, and what can we learn from their example?

4. How does understanding the cultural context of levirate marriage enhance our interpretation of Jesus' discussion with the Sadducees in Matthew 22?

5. What are some practical ways we can demonstrate responsibility and care for our family members, reflecting the principles found in this passage?
Connections to Other Scriptures
Genesis 38
The account of Tamar and Judah provides an example of levirate marriage, highlighting its importance in maintaining family lineage.

Ruth 4
Boaz's marriage to Ruth reflects the principles of levirate marriage, emphasizing redemption and the continuation of a family line.

Matthew 22:23-33
Jesus discusses the concept of levirate marriage with the Sadducees, illustrating its continued relevance in Jewish thought.

1 Timothy 5:3-16
Offers guidance on the care of widows, reflecting the ongoing concern for their welfare within the Christian community.
The Levitate LawJ. Orr Deuteronomy 25:5-10
The Rights of the FirstbornR.M. Edgar Deuteronomy 25:5-10
People
Amalek, Amalekites, Ephah, Moses
Places
Amalek, Beth-baal-peor, Egypt
Topics
Abroad, Brethren, Brother, Brother-in, Brother-in-law, Brothers, Child, Dead, Death, Deceased, Die, Died, Dies, Duty, Dwell, Family, Fulfill, Husband's, Kin, Law, Married, Marry, Outside, Perform, Strange, Stranger, Widow, Wife
Dictionary of Bible Themes
Deuteronomy 25:5

     8242   ethics, personal
     8304   loyalty

Deuteronomy 25:5-6

     5701   heir
     5704   inheritance, material
     5724   offspring

Deuteronomy 25:5-10

     5661   brothers
     5681   family, nature of
     5711   marriage, restrictions
     5737   sisters
     5743   widows
     7388   kinsman-redeemer

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 Marriage

The 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

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