Deuteronomy 25:6

KJV

And it shall be, [that] the firstborn which she beareth shall succeed in the name of his brother [which is] dead, that his name be not put out of Israel.

KJV (with Strong's)

And it shall be, that the firstborn {H1060} which she beareth {H3205} shall succeed {H6965} in the name {H8034} of his brother {H251} which is dead {H4191}, that his name {H8034} be not put out {H4229} of Israel {H3478}.

Complete Jewish Bible

The first child she bears will succeed to the name of his dead brother, so that his name will not be eliminated from Isra'el.

Berean Standard Bible

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.

American Standard Version

And it shall be, that the first-born that she beareth shall succeed in the name of his brother that is dead, that his name be not blotted out of Israel.

Commentary

### SUMMARY
Deuteronomy 25:6 articulates a specific provision within the levirate marriage law, stipulating that the firstborn son conceived by a widow and her deceased husband's brother would be legally recognized as the heir of the departed. This divine ordinance was meticulously designed to safeguard the name, lineage, and ancestral inheritance of the deceased within the covenant community of Israel, thereby ensuring the continuity of family lines and preventing their erasure—a matter of profound significance in a society deeply rooted in tribal identity and the divine promise of land.

### CONTEXT
* **Literary Context:** This verse is intricately woven into the broader fabric of the Deuteronomic legal code, specifically appearing within a collection of diverse statutes in [Deuteronomy 22-25](/deuteronomy/22 "Deuteronomy 22-25 - Miscellaneous Laws"). It immediately follows [Deuteronomy 25:5](/deuteronomy/25-5 "Deuteronomy 25:5 - The Levirate Marriage Law"), which introduces the foundational principle of levirate marriage: if brothers reside together and one dies childless, the surviving brother is obligated to marry the widow. Verse 6 then precisely defines the legal consequence of this union, establishing the identity and status of the resulting offspring. These laws, though seemingly disparate, collectively underscore God's profound concern for social justice, the sanctity of familial bonds, and the preservation of covenant blessings within Israel. They reflect a divine blueprint for societal order, designed to foster stability, protect the vulnerable, and uphold the dignity of every member of the community.

* **Historical & Cultural Context:** Levirate marriage (derived from the Latin *levir*, meaning "brother-in-law") was a practice not unique to Israel, with parallels in other ancient Near Eastern cultures. However, in Israel, it was elevated to a divine command, imbued with distinct theological significance. In a patriarchal, agrarian society, a man's identity, legacy, and economic security were inextricably linked to his male descendants and his family's allotted portion of the tribal land. To die without a male heir was a profound catastrophe, signifying the potential extinction of his "name" (his identity, memory, and lineage) and the forfeiture of his family's inheritance. The levirate law directly addressed this existential concern by ensuring the continuation of the deceased's line and the perpetual retention of his land within his clan. Furthermore, it served as a crucial social safety net for the widow, who, without a male provider or son, often faced economic destitution and social marginalization. Thus, the law skillfully balanced the imperative of preserving family lineage with the compassionate protection of the vulnerable.

* **Key Themes:** [Deuteronomy 25:6](/deuteronomy/25-6 "Deuteronomy 25:6 - The Levirate Marriage Law") significantly contributes to several overarching themes pervasive throughout Deuteronomy and the entire Pentateuch. Foremost among these is the **preservation of name and lineage**, a concept vital for the fulfillment of God's covenant promises to Abraham concerning numerous descendants and the inheritance of the land, as seen in passages like [Genesis 12:1-3](/genesis/12-1-3 "Genesis 12:1-3 - The Abrahamic Covenant"). In ancient Israelite thought, "name" (Hebrew: *shem*) encompassed one's entire identity, reputation, character, and continuity through offspring. The prospect of one's "name be not put out of Israel" represented an ultimate tragedy, signifying the complete cessation of their legacy. This law also powerfully illustrates **God's concern for the vulnerable**, particularly widows, by providing a divinely ordained mechanism for their support and integration into the family structure, echoing similar commands found in [Deuteronomy 10:18](/deuteronomy/10-18 "Deuteronomy 10:18 - God's Justice for the Vulnerable"). Moreover, it underscores the theme of **familial duty and responsibility**, wherein the surviving brother bore a sacred obligation to his deceased sibling and the wider family unit, exemplifying the communal ethos central to Israelite society. Finally, the law is deeply intertwined with the theme of **inheritance and land**, as the continuation of the family name was indispensable for maintaining the family's portion of the promised land, a foundational aspect of Israel's identity and blessing from God, as demonstrated in [Numbers 27:1-11](/numbers/27-1-11 "Numbers 27:1-11 - The Daughters of Zelophehad and Inheritance").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Firstborn (Hebrew, _bᵉkôwr'_):** (H1060) This term specifically designates the eldest son, derived from a root meaning "to be first." In the context of levirate marriage, it refers to the initial male offspring born from the union of the widow and her brother-in-law. This son legally assumed the status, rights, and inheritance of the deceased brother, effectively becoming his heir, reflecting the privileged position of the firstborn in Israelite society who often received a double portion of the inheritance and carried the family name.
* **Succeed (Hebrew, _qûwm'_):** (H6965) Literally meaning "to rise up," "to stand," or "to establish." In this specific legal context, it conveys the profound sense of establishing, raising up, or confirming the name and lineage of the deceased. It implies not merely a physical birth but a legal and social act of continuity, ensuring the deceased's legacy is not forgotten or extinguished, but rather, firmly established through the new heir.
* **Name (Hebrew, _shêm'_):** (H8034) Far exceeding a simple appellation, "name" in ancient Hebrew thought encapsulates a person's entire identity, reputation, character, and enduring legacy. To ensure one's "name be not put out of Israel" signifies the preservation of their memory, their lineage, their connection to the covenant community, and their rightful claim to the ancestral land, thereby securing their place in the ongoing narrative of God's people.

#### Verse Breakdown
* **"And it shall be, [that] the firstborn which she beareth":** This opening clause establishes the condition and identifies the pivotal individual. It refers to the initial male offspring of the levirate union, clearly indicating that the first son born to the widow by her brother-in-law is the one whose legal status and purpose are precisely defined by this divine statute. The phrase "it shall be" functions as a formal legal declaration, signifying a mandatory divine decree or an assured legal outcome.
* **"shall succeed in the name of his brother [which is] dead":** This is the central legal declaration of the verse. The firstborn son, though biologically the progeny of the surviving brother, is legally reckoned as the son and legitimate heir of the deceased brother. To "succeed in the name" means to "stand up" or "be established" in the place of the deceased, thereby carrying on his identity, lineage, and all associated rights and responsibilities. This legal fiction was absolutely crucial for the law's intended purpose of continuity.
* **"that his name be not put out of Israel":** This concluding clause articulates the ultimate purpose and the dire consequence the law seeks to prevent. To have one's "name put out of Israel" meant the complete and utter extinction of their family line, their memory vanishing from the tribal records, and their portion of the ancestral land potentially reverting to other clans. This phrase powerfully underscores the profound importance of generational continuity within the covenant community and highlights God's compassionate provision to avert such a devastating and culturally significant outcome.

#### Literary Devices
Deuteronomy 25:6 effectively employs several literary devices to convey its meaning and underscore its profound importance within the Deuteronomic code. The primary device is a **Legal Mandate**, characteristic of the entire book of Deuteronomy, presented as a clear, prescriptive command from God to His people. This is evident in the direct, declarative, and unambiguous language ("it shall be... shall succeed"). There is also a strong element of **Emphasis** achieved through repetition, particularly concerning the "name" of the deceased. The phrase "that his name be not put out of Israel" serves to highlight the central concern and ultimate purpose of the law, thereby underscoring the immense cultural, social, and theological significance of lineage and continuity. Furthermore, the concept of the firstborn "succeeding in the name" of the deceased brother functions as a form of **Legal Fiction**, where a biological reality is deliberately overridden by a legal construct to achieve a specific societal and theological outcome. This legal fiction, in turn, serves as a powerful **Symbolism** for the enduring continuity of life, legacy, and covenant promises, even in the face of death and the potential for a family line to vanish.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 25:6 profoundly reveals God's meticulous and compassionate care for the social, economic, and spiritual well-being of His covenant people. It stands as a testament to His divine concern for justice, the sacred preservation of family lines, and the vital protection of the vulnerable within Israelite society. The law ensures that even in death, a man's legacy, identity, and connection to the promised land are maintained, reflecting God's unwavering faithfulness to His covenant promises of abundant descendants and a secure land inheritance. This legislation underscores the profound value placed on family continuity, not merely for individual identity, but for the collective strength, integrity, and holiness of the nation, which was called to be a distinct people set apart for God's purposes. This divine legislation showcases a God who is intimately involved in the practicalities of human life, providing structures and commands that promote order, compassion, and the ultimate fulfillment of His overarching redemptive plan for His people.

* [Ruth 4:5](/ruth/4-5 "Ruth 4:5 - Boaz's Redemption and Levirate Duty")
* [Matthew 22:24-30](/matthew/22-24-30 "Matthew 22:24-30 - Sadducees' Question on Resurrection and Levirate Marriage")
* [Numbers 27:1-11](/numbers/27-1-11 "Numbers 27:1-11 - The Daughters of Zelophehad and Inheritance Law")

### REFLECTION AND APPLICATION
While the specific practice of levirate marriage is not observed in contemporary society, the profound underlying principles of Deuteronomy 25:6 remain profoundly relevant and instructive for believers today. This passage compels us to deeply consider our responsibility to family and community, particularly in actively caring for the vulnerable, the marginalized, and ensuring that no one is "put out" or forgotten by the body of Christ. It challenges us to reflect on the nature of the legacy we are building, not merely in terms of material possessions or earthly achievements, but in the spiritual heritage we are diligently passing on to future generations. Just as this ancient law sought to preserve a physical name and lineage in Israel, we are called as God's people to live lives that honor Him and authentically point others to His enduring truth, thereby leaving a spiritual "name" that powerfully testifies to His goodness, faithfulness, and redemptive power. This involves actively advocating for and supporting those in need, upholding the sanctity of family and covenant relationships, and stewarding our lives in a way that contributes meaningfully to the flourishing of God's kingdom and the continuation of His magnificent redemptive story through us.

#### Questions for Reflection
* **How does this law challenge our modern individualistic tendencies by emphasizing communal and familial responsibility within the body of Christ?**
* **In what tangible ways can we, as believers, "raise up the name" or ensure the dignity of those who are marginalized, forgotten, or vulnerable in our own communities and churches today?**
* **What kind of "name" or spiritual legacy are we intentionally building through our lives, and how does it truly reflect God's character and His eternal purposes?**
* **How can we practically and compassionately support and care for widows, orphans, and other vulnerable individuals in our local churches and neighborhoods, embodying God's heart for justice?**

### FAQ
**Was levirate marriage common in ancient Israel, and what was its primary purpose?**

Answer: Yes, levirate marriage was a legally mandated practice in ancient Israel, as explicitly outlined in [Deuteronomy 25:5-10](/deuteronomy/25-5-10 "Deuteronomy 25:5-10 - The Levirate Marriage Law"). Its primary purpose was twofold: first, to ensure the continuation of a deceased man's lineage and "name" (encompassing his identity, memory, and claim to his ancestral land) within the covenant community of Israel; and second, to provide essential social and economic security for his widow, who would otherwise be left vulnerable and destitute. The most famous biblical narrative illustrating aspects of this law, though with variations and the introduction of the kinsman-redeemer, is beautifully portrayed in the [Book of Ruth](/ruth/1 "The Book of Ruth"), where Boaz acts to preserve the line of Elimelech and Mahlon.

**Did Jesus comment on levirate marriage?**

Answer: Yes, Jesus was indeed questioned about levirate marriage by the Sadducees, who used a hypothetical scenario involving a woman who had married seven brothers in succession (as per the levirate law) to attempt to discredit the concept of the resurrection. This significant account is recorded in [Matthew 22:23-33](/matthew/22-23-33 "Matthew 22:23-33 - The Sadducees and the Resurrection"), [Mark 12:18-27](/mark/12-18-27 "Mark 12:18-27 - The Sadducees' Question About the Resurrection"), and [Luke 20:27-40](/luke/20-27-40 "Luke 20:27-40 - The Sadducees' Question About the Resurrection"). Jesus' profound response did not abolish the principle of the law for its time but rather clarified that in the resurrection, there will be no marriage, thereby refuting the Sadducees' flawed premise and affirming the glorious reality of a transformed existence beyond earthly marital structures.

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 25:6, with its central focus on preserving a "name" and ensuring the continuity of a lineage, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The law's temporal attempt to prevent a name from being "put out of Israel" wonderfully foreshadows God's far greater, eternal plan to secure an imperishable lineage and an everlasting name through His Son. While levirate marriage sought to raise up a temporal heir for a deceased brother, Christ is the eternal Son who "raises up" all who are spiritually dead in sin, granting them a new, eternal name and an imperishable inheritance. He is the ultimate "kinsman-redeemer," far surpassing the role of Boaz in the [Book of Ruth](/ruth/1 "The Book of Ruth"), for He not only preserves a physical line but sovereignly redeems all humanity from the curse of sin and the dominion of death, thereby establishing a vast spiritual lineage for God (cf. [Galatians 3:29](/galatians/3-29 "Galatians 3:29 - Heirs According to the Promise")). Through His sacrificial death and glorious resurrection, Jesus ensures that the "name" of God's redeemed people is never "put out" of the eternal kingdom; rather, they are given a new, imperishable identity as beloved children of God (cf. [John 1:12](/john/1-12 "John 1:12 - Children of God")). He is the true "firstborn from the dead" (cf. [Colossians 1:18](/colossians/1-18 "Colossians 1:18 - Christ, the Head of the Church")), who guarantees our resurrection and eternal life, securing our spiritual inheritance and ensuring our names are eternally written in the [Book of Life](/revelation/20-12 "Revelation 20:12 - Book of Life")). Thus, the temporal provision of levirate marriage powerfully points to the eternal provision of salvation and spiritual continuity found in Christ alone.

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

Deuteronomy 21:19

Then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place;

Ruth 4:10

Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place: ye [are] witnesses this day.

Ruth 4:12

And let thy house be like the house of Pharez, whom Tamar bare unto Judah, of the seed which the LORD shall give thee of this young woman.

Psalms 109:13

Let his posterity be cut off; [and] in the generation following let their name be blotted out.

Deuteronomy 9:14

Let me alone, that I may destroy them, and blot out their name from under heaven: and I will make of thee a nation mightier and greater than they.

Psalms 9:5

Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever.

Genesis 28:8

And Esau seeing that the daughters of Canaan pleased not Isaac his father;