Deuteronomy 25:5

KJV

¶ If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband's brother shall go in unto her, and take her to him to wife, and perform the duty of an husband's brother unto her.

KJV (with Strong's)

If brethren {H251} dwell {H3427} together {H3162}, and one {H259} of them die {H4191}, and have no child {H1121}, the wife {H802} of the dead {H4191} shall not marry without {H2351} unto a stranger {H376}{H2114}: her husband's brother {H2993} shall go in {H935} unto her, and take {H3947} her to him to wife {H802}, and perform the duty of an husband's brother {H2992} unto her.

Complete Jewish Bible

"If brothers live together, and one of them dies childless, his widow is not to marry someone unrelated to him; her husband's brother is to go to her and perform the duty of a brother-in-law by marrying her.

Berean Standard Bible

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.

American Standard Version

If brethren dwell together, and one of them die, and have no son, the wife of the dead shall not be married without unto a stranger: her husband’s brother shall go in unto her, and take her to him to wife, and perform the duty of a husband’s brother unto her.

Commentary

### SUMMARY
Deuteronomy 25:5 establishes the ancient Israelite legal and social institution of levirate marriage, a divine mandate stipulating that if a married man dies without producing an heir, his surviving brother is obligated to marry the widow. This statute served the dual, critical purposes of ensuring the continuation of the deceased brother's name and lineage, thereby safeguarding his inheritance within the family, and providing essential social and economic security for the childless widow, preventing her from becoming destitute or marginalized within the community.

### CONTEXT
* **Literary Context:** Deuteronomy 25:5 is situated within the expansive legal corpus presented by Moses to the Israelites on the plains of Moab, just before their entry into the Promised Land. This specific verse is part of a broader collection of miscellaneous civil and social laws (Deuteronomy 22-25) that immediately follow the detailed exposition of the Ten Commandments and the covenant stipulations. These laws are not arbitrary but are practical applications of God's righteous standards for daily life, covering diverse areas such as property rights, fair treatment, and family integrity. The law of levirate marriage, known in Hebrew as *yibbum*, is strategically placed among regulations concerning justice in legal disputes and the treatment of the vulnerable, underscoring the comprehensive nature of God's concern for both order and compassion within the covenant community. Its position highlights the foundational importance of family continuity and social welfare in Israelite society, alongside other ethical directives that define a people set apart by God.

* **Historical & Cultural Context:** In ancient Israel, as in many ancient Near Eastern societies, the preservation of a family's name and lineage was of paramount importance, intricately linked to the inheritance of ancestral land—a key aspect of the covenant promises. The absence of a male heir meant the potential extinction of a family line and the forfeiture of its land, which was seen as a divine gift and a perpetual inheritance ([Deuteronomy 1:8](/deuteronomy/1-8 "Deuteronomy 1:8 - The Promised Land")). Furthermore, childless widows were exceptionally vulnerable, often lacking independent economic means or social standing outside of a male-headed household. Levirate marriage served as a vital social safety net, ensuring the widow's protection and continued integration within her deceased husband's family, thereby preventing destitution or social ostracization. While similar practices existed in other cultures (e.g., the Nuzi texts), the Mosaic Law adapted *yibbum* to align with covenantal values of justice, compassion, and the sanctity of family, emphasizing the duty of the surviving brother to "build up his brother's house." The phrase "If brethren dwell together" implies a close familial unit, often sharing a common household or land, reinforcing the immediate familial responsibility and shared destiny.

* **Key Themes:** The law of levirate marriage in Deuteronomy 25:5 contributes significantly to several overarching themes within Deuteronomy and the broader Pentateuch. A primary theme is the **preservation of family lineage and name**, which was crucial for maintaining tribal and clan identities and ensuring the perpetual inheritance of the land, a central promise of the Abrahamic covenant ([Genesis 12:7](/genesis/12-7 "Genesis 12:7 - Promise of Land and Seed")). This is closely tied to the theme of **inheritance** and the **covenantal promise of land**, reinforcing the idea that the land was not merely property but a sacred trust to be passed down through generations. Another critical theme is **social justice and the protection of the vulnerable**, particularly widows and the fatherless, a recurring divine mandate throughout God's law ([Deuteronomy 10:18](/deuteronomy/10-18 "Deuteronomy 10:18 - God's Justice for the Vulnerable")). The law also emphasizes the **importance of duty and obligation** within the Israelite community, where individual actions carried profound implications for the collective well-being and the upholding of God's statutes ([Deuteronomy 6:1-3](/deuteronomy/6-1-3 "Deuteronomy 6:1-3 - Commands to Keep")). This familial responsibility highlights the communal nature of the covenant and the interconnectedness of its members.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Child (Hebrew, _bên'_):** (H1121) This term, derived from a root meaning "to build," signifies a son, emphasizing his role as a builder or perpetuator of the family name and lineage. In the context of Deuteronomy 25:5, "have no child" specifically refers to the absence of a male heir. The primary purpose of levirate marriage was to raise up a son who would perpetuate the deceased brother's name and inherit his property. Without a *bên*, the family line was considered to be cut off, and the inheritance would be lost or revert to other branches, which was a grave concern in Israelite society.
* **Stranger (Hebrew, _zûwr'_):** (H2114) This word, used in conjunction with "man" (H376, _ʼîysh_), refers to someone who is "turned aside," a foreigner, or an unrelated person. The prohibition for the widow to "marry without unto a stranger" is crucial. It prevents the deceased's name and inheritance from being absorbed into an unrelated family line. This highlights the intensely familial and communal nature of the Israelite legal system, where the preservation of internal family structures and property rights was paramount, ensuring that the covenant promises tied to land and lineage remained within the designated tribal and clan boundaries.
* **Perform the duty of an husband's brother (Hebrew, _yâbam'_):** (H2992) This verb specifically denotes the act of marrying a deceased brother's widow to raise up offspring for him. It is a denominative verb derived from the noun *yâbâm* (H2993), meaning "brother-in-law." The phrase "perform the duty" underscores that this was not a voluntary act but a legally and morally binding obligation within the covenant community. Failure to perform this duty carried significant social stigma and public humiliation, as detailed in the subsequent verses ([Deuteronomy 25:7-10](/deuteronomy/25-7-10 "Deuteronomy 25:7-10 - Refusal of Levirate Marriage")), emphasizing the weight of this familial and societal responsibility.

#### Verse Breakdown
* **"If brethren dwell together, and one of them die, and have no child":** This clause establishes the precise prerequisite conditions for the application of the levirate law. "If brethren dwell together" suggests a close familial relationship, often implying shared household or land, which underscores the immediate and direct nature of the responsibility. The critical trigger is the death of one brother "and have no child," specifically meaning no male heir. This highlights the existential threat to the family line and its inheritance, necessitating intervention to ensure continuity and prevent the deceased's name from perishing.
* **"the wife of the dead shall not marry without unto a stranger":** This provides the negative injunction, prohibiting the childless widow from marrying outside her deceased husband's immediate family. This restriction is crucial for the law's intent: to prevent the deceased's name and inheritance from being lost to an unrelated party. It also functions as a protective measure for the widow, keeping her within an established familial support system rather than exposing her to the vulnerabilities of marrying a stranger without the same familial obligations or ties to her deceased husband's legacy.
* **"her husband's brother shall go in unto her, and take her to him to wife, and perform the duty of an husband's brother unto her":** This is the positive command, outlining the required action. The surviving brother is legally and morally obligated to marry his deceased brother's widow. "Go in unto her" is a common biblical euphemism for sexual intercourse, indicating the consummation of the marriage. The phrase "perform the duty of an husband's brother unto her" encapsulates the comprehensive obligation, which includes procreating with her to raise up an heir for the deceased brother. This heir would then be legally considered the son of the deceased, inheriting his name and property, thus fulfilling the primary purpose of the law and ensuring the continuation of the family line.

#### Literary Devices
Deuteronomy 25:5 primarily employs **Legal Prose**, characteristic of the Mosaic Law, presenting a clear, prescriptive statute with specific conditions and commands. The language is direct and unambiguous, designed to leave no room for misinterpretation regarding the required action. The structure of the verse itself exhibits a form of **Casuistic Law**, beginning with an "if" clause ("If brethren dwell together, and one of them die, and have no child") that sets the precise condition, followed by the "then" clause ("the wife of the dead shall not marry... her husband's brother shall go in unto her..."). This conditional format is common in ancient Near Eastern legal codes and highlights the practical, case-by-case application of justice. Furthermore, there is an element of **Repetition** in the phrase "husband's brother" appearing twice, emphasizing the specific familial relationship that carries this unique and weighty obligation. The explicit mention of "duty" underscores the **Didactic** nature of the text, instructing the community on proper conduct and societal norms that uphold God's covenant and ensure the well-being of its members.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The law of levirate marriage, while culturally specific to ancient Israel, reflects profound theological principles that resonate beyond its immediate context. It underscores God's deep concern for justice, the preservation of family identity, and the protection of the vulnerable within the covenant community. God's law is not merely a set of arbitrary rules but a divine framework designed to promote human flourishing, social stability, and faithfulness to His covenant promises. The emphasis on maintaining a deceased man's name and lineage points to the significance of continuity and legacy in God's plan, particularly as it relates to the promised seed and the ultimate heir. This divine concern for the family unit and its perpetuation foreshadows the importance of lineage in the broader biblical narrative, culminating in the genealogy of Christ and the establishment of God's eternal family.

* [Genesis 38:8](/genesis/38-8 "Genesis 38:8 - Judah's Command to Onan regarding Levirate Duty")
* [Ruth 4:5-10](/ruth/4-5-10 "Ruth 4:5-10 - Boaz as Kinsman-Redeemer")
* [Matthew 22:23-33](/matthew/22-23-33 "Matthew 22:23-33 - The Sadducees' Question to Jesus about the Resurrection")

### REFLECTION AND APPLICATION
Deuteronomy 25:5, with its detailed instruction on levirate marriage, may seem culturally distant from contemporary life, yet it offers timeless principles for reflection and application. It powerfully illustrates God's unwavering commitment to the welfare of the vulnerable, particularly widows, and His profound concern for the continuity of family and legacy. While the specific custom is no longer practiced, the underlying values of responsibility, compassion, and community support remain profoundly relevant for believers today. We are called to embody a spirit of proactive care for those who are marginalized, disadvantaged, or in need, recognizing that genuine faith is demonstrated through practical acts of love, justice, and solidarity. This ancient law challenges us to consider how we, as individuals and as the church, uphold our responsibilities to family, protect the vulnerable among us, and ensure that no one is left destitute or forgotten. It encourages us to look beyond personal preference to fulfill obligations that serve the greater good, honor the legacy of those who have gone before us, and reflect the very heart of God for His people, building up His kingdom by caring for His people.

#### Questions for Reflection
* **How does this ancient law reflect God's character and His enduring concern for justice and the protection of the vulnerable in all ages?**
* **In what practical ways can we, in our modern context, apply the principles of familial responsibility and compassionate care for widows and the marginalized, even without the specific custom of levirate marriage?**
* **What does the emphasis on preserving a name and legacy teach us about our own lives and the lasting spiritual impact we are called to leave behind for future generations?**

### FAQ
**What was the primary purpose of levirate marriage in ancient Israel?**

Answer: The primary purpose of levirate marriage, as outlined in Deuteronomy 25:5, was twofold: to preserve the name and lineage of a deceased man who died without male offspring, and to ensure the social and economic welfare of his childless widow. By having the deceased's brother marry the widow, the first son born from this union would be legally considered the heir of the deceased, thereby continuing his name and preventing his inheritance, particularly his ancestral land, from being lost from the family. This also provided crucial protection for the widow in a society where women often lacked independent means of support, ensuring she remained within the family structure rather than facing destitution. This practice is notably illustrated in the story of [Ruth and Boaz](/ruth/4 "Ruth 4 - Boaz as Kinsman-Redeemer"), where Boaz acts as a kinsman-redeemer, fulfilling a similar protective and lineage-preserving role for Naomi and Ruth.

**Was levirate marriage always willingly performed? What happened if a brother refused?**

Answer: While Deuteronomy 25:5 presents levirate marriage as a clear duty, the subsequent verses ([Deuteronomy 25:7-10](/deuteronomy/25-7-10 "Deuteronomy 25:7-10 - Refusal of Levirate Marriage")) address the scenario where the brother refuses to fulfill this obligation. If the brother-in-law (the *yabam*) refused to marry his deceased brother's widow, he was to be brought before the elders at the city gate. There, the widow would publicly denounce him by removing his sandal and spitting in his face, declaring, "Thus shall it be done unto that man that will not build up his brother's house." His family would then be known in Israel as "the house of him that hath his shoe loosed," a phrase of public shame and dishonor. This ritual indicates that while the duty was legally binding, refusal was possible, albeit with significant social stigma and public disgrace, highlighting the importance of social pressure and community accountability in upholding the law.

### CHRIST-CENTERED FULFILLMENT
While the specific practice of levirate marriage is part of the Old Covenant's legal framework and is not directly commanded for New Testament believers, its underlying principles find profound fulfillment in Jesus Christ. The law's emphasis on preserving a name and lineage, ensuring an inheritance, and protecting the vulnerable points ultimately to Jesus Christ as the true and eternal Kinsman-Redeemer. Just as the *yabam* was obligated to "raise up" a name for his deceased brother, Christ, through His sacrificial death and glorious resurrection, raises up spiritual offspring for God, restoring a lost inheritance for all who believe. He is the one who "redeems us from all lawlessness" ([Titus 2:14](/titus/2-14 "Titus 2:14 - Christ's Redemption")) and brings us into His eternal family, ensuring our spiritual lineage and inheritance in the heavenly kingdom ([Ephesians 1:11](/ephesians/1-11 "Ephesians 1:11 - Our Inheritance in Christ")). Moreover, Christ perfectly embodies the compassion and protection for the vulnerable that the law sought to achieve. He is the one who cares for the "widows and orphans in their distress" ([James 1:27](/james/1-27 "James 1:27 - Pure and Undefiled Religion")), offering ultimate security and belonging to those who were once lost and without hope, spiritually dead in their trespasses ([Ephesians 2:1-5](/ephesians/2-1-5 "Ephesians 2:1-5 - From Death to Life")). His sacrifice ensures that we, who were spiritually dead and without an heir to righteousness, are given a new name and an eternal inheritance through His resurrection, fulfilling the deepest longings for continuity and security that the levirate law dimly foreshadowed.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Matthew 22:24

Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother.

Luke 20:28

Saying, Master, Moses wrote unto us, If any man's brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother.

Mark 12:19

Master, Moses wrote unto us, If a man's brother die, and leave [his] wife [behind him], and leave no children, that his brother should take his wife, and raise up seed unto his brother.

Genesis 38:8

And Judah said unto Onan, Go in unto thy brother's wife, and marry her, and raise up seed to thy brother.

Genesis 38:9

And Onan knew that the seed should not be his; and it came to pass, when he went in unto his brother's wife, that he spilled [it] on the ground, lest that he should give seed to his brother.

Ruth 1:12

Turn again, my daughters, go [your way]; for I am too old to have an husband. If I should say, I have hope, [if] I should have an husband also to night, and should also bear sons;

Ruth 1:13

Would ye tarry for them till they were grown? would ye stay for them from having husbands? nay, my daughters; for it grieveth me much for your sakes that the hand of the LORD is gone out against me.