Then the elders of his city shall summon him and speak with him. If he persists and says, "I do not want to marry her," Then the elders of his cityThe term "elders" refers to the respected leaders or judges within the community, often older men who held positions of authority and wisdom. In ancient Israelite society, elders played a crucial role in maintaining justice and order. The Hebrew word for "elders" is "זְקֵנִים" (zəqēnîm), which implies not only age but also experience and respect. The phrase "of his city" indicates the local governance structure, where each city had its own council of elders responsible for addressing legal and social issues. This reflects the decentralized nature of Israelite society, where local leaders were entrusted with significant authority. shall summon him The act of summoning indicates a formal and authoritative call to appear before the elders. The Hebrew root "קָרָא" (qārā') means to call or proclaim, suggesting a public and official action. This summoning is not merely an invitation but a requirement, emphasizing the seriousness of the situation. It underscores the communal responsibility to uphold the law and ensure justice, as the elders act as representatives of the community's moral and legal standards. and speak with him The phrase "speak with him" implies a dialogue or discussion rather than a one-sided declaration. The Hebrew verb "דָּבַר" (dābar) means to speak or converse, indicating an attempt to reason with the individual. This reflects the compassionate and patient approach of the elders, who seek to understand and persuade rather than immediately judge or condemn. It highlights the importance of communication and understanding in resolving disputes and maintaining harmony within the community. If he persists The word "persists" suggests a continued or stubborn refusal. The Hebrew root "עָמַד" (ʿāmad) means to stand or remain, indicating a firm stance. This persistence reveals the individual's determination or obstinacy, which the elders must address. It underscores the tension between personal will and communal responsibility, as the individual's decision has broader implications for the family and community. and says, ‘I do not want to marry her,’ This phrase captures the crux of the issue: the man's refusal to fulfill his duty of levirate marriage. The Hebrew verb "אָבָה" (ʾābāh) means to be willing or consent, and its negation here indicates a lack of willingness. The levirate marriage, as outlined in Deuteronomy 25:5-10, was a duty to preserve the family line and provide for the widow. The man's refusal disrupts this social and familial obligation, highlighting the tension between individual choice and communal duty. This refusal necessitates the elders' intervention to uphold justice and protect the vulnerable, reflecting the biblical emphasis on community, family, and the care for widows. Persons / Places / Events 1. Elders of the CityThese are the respected leaders or judges within the community who are responsible for maintaining justice and order. In ancient Israel, elders played a crucial role in legal and social matters. 2. The Brother-in-LawThe man who is being addressed by the elders. He is the brother of the deceased husband and is expected to marry the widow to carry on his brother's name, a practice known as levirate marriage. 3. The WidowThe woman whose husband has died without leaving a male heir. According to the custom, she is to be married by her brother-in-law to ensure the continuation of her deceased husband's lineage. 4. The CityRepresents the local community where the family resides. It is the setting for the legal and social proceedings described in the verse. 5. Levirate MarriageAn ancient custom where a man is obliged to marry his brother's widow if the brother dies without a male heir. This practice is intended to preserve the family line and provide for the widow. Teaching Points The Role of Community in JusticeThe involvement of the city elders underscores the importance of community in upholding justice and social order. It reminds us of the need for accountability and wise counsel in our own communities. Family Responsibility and DutyThe expectation placed on the brother-in-law highlights the value of family responsibility and duty. In our lives, we are called to care for and support our family members, especially in times of need. Respect for Individual ChoiceWhile there is a cultural expectation, the brother-in-law's choice is respected, showing the balance between duty and personal freedom. This teaches us to respect individual decisions while understanding communal expectations. Preservation of LegacyThe practice of levirate marriage emphasizes the importance of preserving family legacy and heritage. We are encouraged to consider how we can contribute to the legacy of our own families and communities. Bible Study Questions 1. How does the role of the elders in Deuteronomy 25:8 reflect the importance of community leadership in resolving disputes today? 2. In what ways does the concept of levirate marriage challenge or affirm our understanding of family responsibilities in modern society? 3. How can we balance personal freedom with communal expectations in our own lives, as seen in the brother-in-law's decision? 4. What lessons can we learn from the practice of levirate marriage about preserving family legacy and heritage? 5. How do the accounts of Tamar and Ruth provide deeper insight into the cultural and spiritual significance of levirate marriage? Connections to Other Scriptures Genesis 38The account of Tamar and Judah provides an early example of levirate marriage, highlighting its importance in preserving family lineage. Ruth 4The account of Boaz and Ruth illustrates the practice of levirate marriage and the role of the kinsman-redeemer, emphasizing the themes of loyalty and redemption. Matthew 22:23-33Jesus discusses the concept of levirate marriage with the Sadducees, using it to teach about the resurrection and eternal life. People Amalek, Amalekites, Ephah, MosesPlaces Amalek, Beth-baal-peor, EgyptTopics Desire, Elders, Marry, Persists, Responsible, Saying, Says, Speak, Spoken, Stand, Stood, Summon, Talk, Town, WishDictionary of Bible Themes Deuteronomy 25:5-10 5661 brothers 5711 marriage, restrictions 5737 sisters Deuteronomy 25:7-9 5043 names, significance Deuteronomy 25:7-10 5323 gate 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 25:8 NIVDeuteronomy 25:8 NLTDeuteronomy 25:8 ESVDeuteronomy 25:8 NASBDeuteronomy 25:8 KJV
Deuteronomy 25:8 Commentaries
Bible Hub |