Deuteronomy 25:7

And if the man like not to take his brother's wife, then let his brother's wife go up to the gate unto the elders, and say, My husband's brother refuseth to raise up unto his brother a name in Israel, he will not perform the duty of my husband's brother.

And if the man {H376} like {H2654} not to take {H3947} his brother's wife {H2994}, then let his brother's wife {H2994} go up {H5927} to the gate {H8179} unto the elders {H2205}, and say {H559}, My husband's brother {H2993} refuseth {H3985} to raise up {H6965} unto his brother {H251} a name {H8034} in Israel {H3478}, he will {H14} not perform the duty of my husband's brother {H2992}.

If the man does not wish to marry his brother's widow, then his brother's widow is to go up to the gate, to the leaders, and say, 'My brother-in-law refuses to raise up for his brother a name in Isra'el; he will not perform the duty of a husband's brother for me.'

But if the man does not want to marry his brother’s widow, she is to go to the elders at the city gate and say, “My husband’s brother refuses to preserve his brother’s name in Israel. He is not willing to perform the duty of a brother-in-law for me.”

And if the man like not to take his brother’s wife, then his brother’s wife shall go up to the gate unto the elders, and say, My husband’s brother refuseth to raise up unto his brother a name in Israel; he will not perform the duty of a husband’s brother unto me.

Commentary

Deuteronomy 25:7 addresses a critical aspect of the levirate marriage law in ancient Israel, outlining the procedure and public consequence for a man who refuses to fulfill his duty to marry his deceased brother's childless widow.

Context of Levirate Marriage

This verse is part of a broader legal section in Deuteronomy concerning social justice and family order. The custom of "levirate marriage" (from the Latin levir, meaning "brother-in-law"; in Hebrew, yibbum) was established to ensure that the family line of a deceased man, particularly one who died without children, would not be extinguished. The law, initially presented in Deuteronomy 25:5-6, commanded that the deceased's brother should marry the widow and raise up an heir in his brother's name. This prevented the widow from becoming destitute and preserved the family's inheritance and name within Israel.

Verse 7 specifically details the recourse for the widow when the brother-in-law (the "husband's brother") refuses this solemn duty. She was to bring her case to the "gate," the central public place where elders served as judges and legal matters were resolved, ensuring a public hearing and communal accountability.

Key Themes and Messages

  • Preservation of Family Line and Name: The primary purpose of the levirate law was to perpetuate the deceased brother's lineage and ensure his "name in Israel" continued, reflecting the deep importance of family and legacy in Israelite society.
  • Social Obligation and Duty: The text highlights a strong social and moral obligation on the part of the brother-in-law. His refusal was not merely a personal choice but a public shirking of a communal responsibility, deemed a disgrace.
  • Protection of the Vulnerable: This law also served as a form of social security for the childless widow, who would otherwise be left without an heir, property, or support, potentially facing severe hardship.
  • Public Accountability: The requirement for the case to be brought before the elders at the city gate underscores the importance of public justice and the community's role in upholding God's laws and social order. This public forum also serves as a deterrent against neglecting such duties, as seen in the subsequent verses detailing the public shaming.

Linguistic Insights

The phrase "raise up unto his brother a name in Israel" powerfully conveys the cultural significance of an heir. A name represented one's identity, legacy, and continuity. To have no heir meant one's name would effectively "perish." The "duty of my husband's brother" specifically refers to the practice of yibbum (levirate marriage), highlighting its non-optional nature within the Mosaic Law. The "gate" (Hebrew: sha'ar) was the common place for legal proceedings and public assembly in ancient Israelite towns.

Practical Application

While the specific custom of levirate marriage is not practiced today, the underlying principles of Deuteronomy 25:7 remain profoundly relevant. It speaks to the importance of:

  • Caring for the Vulnerable: The law emphasizes God's concern for those who might be marginalized or left without support, particularly widows. This principle echoes throughout scripture, urging believers to care for the needy and defenseless, as seen in James 1:27.
  • Fulfilling Obligations: It underscores the significance of fulfilling one's commitments and responsibilities, especially within family and community, even when inconvenient.
  • Reputation and Integrity: The public nature of the refusal and its associated disgrace (as detailed in Deuteronomy 25:9) highlights the value of integrity and public reputation in a community governed by divine law.

This verse serves as a reminder that God's laws often have a practical, compassionate purpose, designed to foster a just and orderly society where individuals are held accountable for their duties and the vulnerable are protected.

Note: If the commentary doesn’t appear instantly, please allow 2–5 seconds for it to load. It is generated by Gemini 2.5 Flash using a prompt focused on Biblical fidelity over bias. While the insights have been consistently reliable, we encourage prayerful discernment through the Holy Spirit.

Please note that only the commentary section is AI-generated — the main Scripture and cross-references are stored on the site and are from trusted and verified sources.

Cross-References

  • Ruth 4:1

    ¶ Then went Boaz up to the gate, and sat him down there: and, behold, the kinsman of whom Boaz spake came by; unto whom he said, Ho, such a one! turn aside, sit down here. And he turned aside, and sat down.

  • Ruth 4:2

    And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down.

  • Ruth 4:5

    Then said Boaz, What day thou buyest the field of the hand of Naomi, thou must buy [it] also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance.

  • Ruth 4:6

    And the kinsman said, I cannot redeem [it] for myself, lest I mar mine own inheritance: redeem thou my right to thyself; for I cannot redeem [it].
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