The first son she bears will carry on the name of the dead brother, so that his name will not be blotted out from Israel. The first son she bearsThis phrase refers to the practice of levirate marriage, where a brother-in-law marries the widow of his deceased brother to produce offspring. The Hebrew term for this practice is "yibbum," rooted in the cultural and legal traditions of ancient Israel. This practice ensured the continuation of a family line and the protection of the widow. It reflects the communal and familial responsibilities deeply embedded in Israelite society, emphasizing the importance of family legacy and support. will carry on the name
The concept of carrying on a name is significant in Hebrew culture, where names are not merely identifiers but carry the essence and legacy of a person. The Hebrew word for "name" is "shem," which implies reputation, memory, and character. This practice ensured that the deceased's legacy and inheritance rights were preserved, maintaining the social and economic stability of the family within the community. of the dead brother
This phrase highlights the specific focus on the deceased brother's lineage. In ancient Israel, the family unit was central to societal structure, and the loss of a male heir could mean the loss of property and status. By ensuring that the deceased brother's name continued, the community upheld the divine order and covenant promises given to the patriarchs, which were often tied to land and progeny. so that his name will not be blotted out
The imagery of a name being "blotted out" is powerful, suggesting erasure from memory and history. In the Hebrew context, to have one's name blotted out was akin to losing one's place in the covenant community. This phrase underscores the importance of remembrance and continuity in God's covenant with Israel. It reflects a deep-seated belief in the enduring nature of God's promises and the communal responsibility to uphold them. from Israel
The mention of "Israel" situates this command within the broader narrative of God's chosen people. Israel was not just a nation but a covenant community called to live according to God's laws. The preservation of a name within Israel signifies more than familial duty; it is an act of faithfulness to God's covenant. It highlights the collective identity and destiny of the Israelites as a people set apart for God's purposes. Persons / Places / Events 1. MosesThe author of Deuteronomy, delivering God's laws to the Israelites. 2. IsraelitesThe chosen people of God, receiving the law as they prepare to enter the Promised Land. 3. Levirate MarriageA cultural practice where a man marries his deceased brother's widow to produce offspring in the brother's name. 4. Promised LandThe land of Canaan, which the Israelites are preparing to enter and settle. 5. Inheritance and LegacyThe broader context of maintaining family lineage and property within the tribes of Israel. Teaching Points Preservation of Family LegacyThe command in Deuteronomy 25:6 underscores the importance of family and legacy in God's plan. It reflects God's desire for His people to honor familial responsibilities and ensure that each family line continues within the community of Israel. Cultural Context and God's LawUnderstanding the cultural context of levirate marriage helps us appreciate the practical and spiritual implications of God's laws. It shows how God's commands were designed to protect and provide for the vulnerable, such as widows. Spiritual Legacy in ChristWhile the specific practice of levirate marriage is not applicable today, the principle of preserving a spiritual legacy remains relevant. Christians are called to pass on their faith and values to the next generation, ensuring that the name of Christ is honored and remembered. Community ResponsibilityThe passage highlights the communal aspect of Israelite society, where individuals had responsibilities not only to their immediate family but also to the broader community. This principle can be applied today in how we support and care for one another within the church. Faithfulness to God's CommandsThe Israelites were called to obey God's commands as an expression of their covenant relationship with Him. Similarly, Christians are called to live faithfully according to God's Word, trusting in His wisdom and provision. Bible Study Questions 1. How does the practice of levirate marriage in Deuteronomy 25:6 reflect God's concern for family and community? 2. In what ways can we apply the principle of preserving a family legacy in our spiritual lives today? 3. How does the account of Ruth and Boaz in Ruth 4 illustrate the principles found in Deuteronomy 25:6? 4. What responsibilities do we have as Christians to care for and support our family and community, according to 1 Timothy 5:8? 5. How can understanding the cultural context of biblical laws enhance our appreciation and application of Scripture in our lives today? Connections to Other Scriptures Genesis 38The account of Tamar and Judah, which illustrates the practice of levirate marriage. Ruth 4The account of Boaz and Ruth, where Boaz acts as a kinsman-redeemer, reflecting the principles of levirate marriage. Matthew 22:23-33Jesus discusses the concept of resurrection with the Sadducees, referencing the practice of levirate marriage. Numbers 27:1-11The daughters of Zelophehad petition for inheritance rights, highlighting the importance of family lineage and property. 1 Timothy 5:8Emphasizes the responsibility to care for one's family, resonating with the duty to preserve a brother's lineage. People Amalek, Amalekites, Ephah, MosesPlaces Amalek, Beth-baal-peor, EgyptTopics Assume, Beareth, Bears, Blotted, Brother, Carry, Child, Dead, Extinct, Firstborn, First-born, Male, Rights, Rise, Stand, Succeed, WipedDictionary of Bible Themes Deuteronomy 25:5-6 5701 heir
5724 offspring Deuteronomy 25:5-10 5661 brothers
5711 marriage, restrictions
5737 sisters 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 25:6 NIVDeuteronomy 25:6 NLTDeuteronomy 25:6 ESVDeuteronomy 25:6 NASBDeuteronomy 25:6 KJV
Deuteronomy 25:6 Commentaries
Bible Hub |
