Deuteronomy 25:8

KJV

Then the elders of his city shall call him, and speak unto him: and [if] he stand [to it], and say, I like not to take her;

KJV (with Strong's)

Then the elders {H2205} of his city {H5892} shall call {H7121} him, and speak {H1696} unto him: and if he stand {H5975} to it, and say {H559}, I like {H2654} not to take {H3947} her;

Complete Jewish Bible

The leaders of his town are to summon him and speak to him. If, on appearing before them, he continues to say, 'I don't want to marry her,'

Berean Standard Bible

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,”

American Standard Version

Then the elders of his city shall call him, and speak unto him: and if he stand, and say, I like not to take her;

Commentary

### SUMMARY
Deuteronomy 25:8 outlines a pivotal moment in the ancient Israelite law of levirate marriage, specifically addressing the formal public refusal by a brother to fulfill his familial obligation to marry his deceased brother's childless widow. This verse details the summoning of the reluctant brother by the city elders and his explicit declaration of unwillingness, setting the stage for the public shaming ceremony that follows, underscoring the communal importance of lineage, inheritance, and the protection of vulnerable members within Israelite society.

### CONTEXT
* **Literary Context:** Deuteronomy 25:8 is an integral part of the broader legal framework concerning levirate marriage, detailed in [Deuteronomy 25:5-10](/deuteronomy/25-5 "Deuteronomy 25:5-10 - The Law of Levirate Marriage"). The preceding verses, [Deuteronomy 25:5-7](/deuteronomy/25-5 "Deuteronomy 25:5-7 - The Initial Command for Levirate Marriage"), establish the core command: if a man dies without an heir, his brother is obligated to marry the widow and raise up offspring in the deceased's name. This ensures the continuation of the family line and the preservation of inheritance. Verse 8 specifically describes the formal legal process initiated when the brother refuses this duty, moving the matter from a private family concern to a public, communal judgment. The subsequent verses, [Deuteronomy 25:9-10](/deuteronomy/25-9 "Deuteronomy 25:9-10 - The Ceremony of Loosing the Shoe"), detail the ritual of public shaming—the "loosing of the shoe" and spitting—that serves as the consequence for such a refusal, emphasizing the severity of neglecting this social and religious obligation.
* **Historical & Cultural Context:** The practice of levirate marriage (from Latin *levir*, meaning "brother-in-law") was common in the ancient Near East, designed primarily to ensure the continuity of a family's name and its land inheritance, which was intrinsically linked to identity and economic security in Israel. In a patriarchal society, a childless widow was particularly vulnerable, often lacking social and economic support. This law provided a crucial safety net, integrating her into the deceased husband's family and ensuring her provision. The "elders of his city" were respected community leaders who served as local judicial authorities, responsible for upholding the law, resolving disputes, and maintaining social order. Their involvement in this process underscores that the levirate obligation was not merely a private family matter but a communal responsibility, deeply embedded in the social and legal fabric of Israelite life. The public nature of the refusal and subsequent ceremony served as a powerful deterrent against shirking such duties, reinforcing community values and expectations.
* **Key Themes:** This verse, within the broader context of the levirate law, highlights several significant themes. Firstly, it emphasizes **Family Obligation and Lineage**, showcasing the paramount importance of preserving a family's name and inheritance, even beyond death. The law reflects a deep concern for the perpetuation of the tribal and familial structures that were foundational to Israelite identity and the fulfillment of God's covenant promises regarding land and descendants. Secondly, the involvement of the elders and the public declaration underscore **Public Accountability and Communal Justice**. Personal choices, especially those that impact the vulnerable or disrupt established social norms, were subject to community scrutiny and formal adjudication, demonstrating that the well-being of the individual was inextricably linked to the health of the community. Thirdly, the underlying spirit of the law, despite its seemingly harsh consequences, points to **Protection of the Vulnerable**. The levirate marriage was a form of social welfare, safeguarding the childless widow from destitution and ensuring her place within the family structure, aligning with the broader biblical mandate to care for the marginalized, as seen in passages like [Deuteronomy 10:18](/deuteronomy/10-18 "Deuteronomy 10:18 - God's Care for the Vulnerable") and [James 1:27](/james/1-27 "James 1:27 - Pure Religion"). Finally, the verse sets the stage for the **Consequences of Disobedience**, foreshadowing the public shaming ritual detailed in [Deuteronomy 25:9-10](/deuteronomy/25-9 "Deuteronomy 25:9-10 - The Shoe-Loosing Ceremony"), which served as a stark reminder of the social cost of failing to uphold one's familial and communal duties.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **לֹא חָפַצְתִּי לְקַחְתָּהּ (Hebrew, _lo' chafatzti l'kaḥtah'_):** Translated as "I like not to take her" in the KJV, this phrase literally means "I do not desire to take her" or "I have no pleasure in taking her." The verb חָפַץ (_chafatz_) conveys a strong sense of desire, delight, or pleasure. Its negation here signifies a definitive and unequivocal lack of willingness or inclination to fulfill the prescribed duty. This is not merely a statement of inconvenience but a declaration of a personal, deeply rooted refusal, which in this context, carried significant social and legal weight, indicating a deliberate dereliction of a sacred obligation to family and community.

#### Verse Breakdown
* **"Then the elders of his city shall call him, and speak unto him:"** This clause initiates the formal legal process. The "elders" (זְקֵנִים, _zeqenim_) represent the local judicial authority and community leadership. Their act of "calling" (קָרָא, _qara'_) implies a summons to a formal hearing or assembly, emphasizing the public and official nature of the proceedings. They are to "speak unto him" (דִּבֶּר אֵלָיו, _dibber 'elav_), indicating a direct confrontation and an inquiry into his intentions regarding his duty. This interaction is not a casual conversation but a structured interrogation designed to elicit a clear, public response.
* **"and [if] he stand [to it], and say, I like not to take her;"** This segment describes the brother's formal declaration of refusal. The phrase "if he stand to it" implies his persistence in his decision despite the elders' inquiry or potential persuasion. His verbal declaration, "I like not to take her," is the critical point, a public and unambiguous statement of his unwillingness to perform the levirate duty. This declaration is essential for the legal record, formally establishing his non-compliance and triggering the subsequent public shaming ceremony. It highlights the individual's agency in making a choice, even when that choice is contrary to established communal and divine law.

#### Literary Devices
Deuteronomy 25:8 employs several literary devices to convey its meaning and impact. The most prominent is **Legal Formulation**, characteristic of the Deuteronomic code, which presents laws in a clear, prescriptive, and often conditional manner ("if he stand to it, and say..."). This precise language ensures that the process is unambiguous and publicly understood, leaving no room for misinterpretation regarding the brother's obligation or the consequences of his refusal. Additionally, the verse utilizes **Anticipation** or **Foreshadowing**, as the formal declaration of refusal explicitly sets the stage for the dramatic and humiliating "loosing of the shoe" ceremony detailed immediately in the following verses. The public nature of the "calling" and "speaking unto him" also functions as a **Public Declaration** or **Performative Speech Act**, where the very act of speaking the refusal constitutes a legal and social event with immediate and tangible consequences, transforming a private reluctance into a publicly acknowledged offense.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The law of levirate marriage, and specifically the process of refusal in Deuteronomy 25:8, reflects God's profound concern for justice, the preservation of family and lineage, and the protection of the vulnerable within His covenant community. It underscores the divine expectation that individuals would uphold their responsibilities, not merely out of legal compulsion, but out of a spirit of communal solidarity and care. The public declaration of refusal highlights that neglecting such duties was not a private matter but an act that impacted the entire community and, by extension, God's established order. This law, therefore, serves as a powerful illustration of the interconnectedness of individual obedience, communal well-being, and faithfulness to the covenant, demonstrating that God's laws are designed to foster a just and compassionate society where the marginalized are not forgotten.

* [Ruth 4:7-8](/ruth/4-7 "Ruth 4:7-8 - The Custom of Redemption")
* [Leviticus 25:25](/leviticus/25-25 "Leviticus 25:25 - Law of Redemption of Land")
* [Matthew 22:23-33](/matthew/22-23 "Matthew 22:23-33 - Sadducees and the Resurrection")

### REFLECTION AND APPLICATION
While the specific practice of levirate marriage is no longer observed, Deuteronomy 25:8 offers enduring principles for contemporary believers. It challenges us to consider our own willingness to fulfill obligations, particularly when they involve discomfort, personal sacrifice, or the needs of others, especially the vulnerable. The public nature of the refusal in ancient Israel reminds us that our choices, especially those concerning justice, compassion, and responsibility, often have broader implications beyond ourselves, impacting our families, communities, and the witness of the church. It prompts us to reflect on the importance of community accountability and the courage to uphold ethical and moral standards, even when it is unpopular or inconvenient. Ultimately, this passage calls us to cultivate a heart of selfless service and a commitment to the well-being of others, reflecting God's own character and His unwavering care for the marginalized.

#### Questions for Reflection
* **In what areas of my life might I be "liking not to take" on responsibilities, especially when they involve personal sacrifice or inconvenience for the good of others?**
* **How does my personal conduct, particularly concerning my obligations to family or community, reflect on my faith and the broader Christian witness?**
* **What are contemporary equivalents of "vulnerable" individuals or groups that the church is called to protect and provide for, and how can I actively participate in that care?**
* **In what ways does my local church community foster a spirit of accountability and mutual support, encouraging members to fulfill their biblical obligations?**

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

Answer: The primary purpose of the levirate marriage law, of which [Deuteronomy 25:8](/deuteronomy/25-8 "Deuteronomy 25:8 - The Brother's Refusal") is a part, was multifaceted. First and foremost, it aimed to preserve the name and lineage of a deceased man who died without an heir. In ancient Israelite society, a man's name was intrinsically linked to his inheritance, particularly his land, which was allotted by God. The law ensured that his name would not "perish from Israel" and that his land would remain within his family, preventing its sale outside the tribe. Secondly, it served as a vital form of social welfare, protecting the childless widow from destitution and ensuring her continued place and provision within her deceased husband's family. Without this provision, a widow could be left vulnerable and impoverished. The law thus balanced the preservation of family identity and inheritance with compassionate care for the most vulnerable members of society, reflecting God's concern for justice and social order within His covenant people, as seen in other laws concerning the poor and marginalized in [Deuteronomy](/deuteronomy/1 "The Book of Deuteronomy").

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 25:8, detailing the refusal of a brother to fulfill his levirate duty, finds profound Christ-centered fulfillment in the person and work of Jesus Christ, who stands in stark contrast to the unwilling brother. While the Israelite brother "liked not to take her" and thus incurred public shame, Christ, as our ultimate Kinsman-Redeemer, willingly and joyfully "took" us—His church—as His own, even in our spiritual destitution and vulnerability. The levirate law sought to preserve a human lineage and inheritance; Christ, through His sacrificial death and resurrection, secured for us an eternal spiritual lineage and an imperishable inheritance ([1 Peter 1:3-4](/1_peter/1-3 "1 Peter 1:3-4 - A Living Hope, An Incorruptible Inheritance")). He did not shrink from His obligation to redeem humanity from the curse of sin, but rather, as the true Son of God and Son of David, He stepped into our brokenness, becoming poor so that we might become rich ([2 Corinthians 8:9](/2_corinthians/8-9 "2 Corinthians 8:9 - Christ's Example of Sacrifice")). Unlike the brother who refused to raise up a name for his deceased kin, Christ, through His resurrection, raises up a new spiritual family, giving us His own name and identity as children of God ([John 1:12](/john/1-12 "John 1:12 - Children of God")). His willingness to embrace suffering and death on the cross, in fulfillment of the Law's demands and its underlying spirit of love and justice, stands as the ultimate act of selfless obligation, perfectly fulfilling the very heart of God's concern for His people's redemption and flourishing, a love that surpasses any earthly duty or familial bond ([Ephesians 5:25-27](/ephesians/5-25 "Ephesians 5:25-27 - Christ's Love for the Church")).

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

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].