Deuteronomy 25:9

KJV

Then shall his brother's wife come unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done unto that man that will not build up his brother's house.

KJV (with Strong's)

Then shall his brother's wife {H2994} come {H5066} unto him in the presence {H5869} of the elders {H2205}, and loose {H2502} his shoe {H5275} from off his foot {H7272}, and spit {H3417} in his face {H6440}, and shall answer {H6030} and say {H559}, So shall it be done {H6213} unto that man {H376} that will not build up {H1129} his brother's {H251} house {H1004}.

Complete Jewish Bible

then his brother's widow is to approach him in the presence of the leaders, pull his sandal off his foot, spit in his face and say, 'This is what is done to the man who refuses to build up his brother's family.'

Berean Standard Bible

his brother’s widow shall go up to him in the presence of the elders, remove his sandal, spit in his face, and declare, “This is what is done to the man who will not maintain his brother’s line.”

American Standard Version

then shall his brother’s wife come unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face; and she shall answer and say, So shall it be done unto the man that doth not build up his brother’s house.

Commentary

### SUMMARY
Deuteronomy 25:9 details a public shaming ritual for a man who refuses to fulfill the levirate marriage duty, known as *yibbum*. This law mandated that if a man died without an heir, his brother was obligated to marry the widow and raise offspring in the deceased's name to preserve the family line and inheritance. The verse describes the widow's act of removing the refusing brother-in-law's sandal, spitting in his face, and publicly declaring his failure to "build up his brother's house," signifying his profound dereliction of familial and societal responsibility.

### CONTEXT
* **Literary Context:** Deuteronomy 25:9 is embedded within a broader section of civil and social laws (Deuteronomy 22-25) that regulate various aspects of Israelite life, emphasizing justice, equity, and the sanctity of community. Specifically, it concludes the legal provision for levirate marriage, or *yibbum*, which begins in [Deuteronomy 25:5](/deuteronomy/25-5 "Deuteronomy 25:5 - Levirate Marriage Law"). Verses 5-6 outline the core obligation: if brothers live together and one dies without a son, the surviving brother must marry the widow and raise an heir for the deceased. Verse 7 describes the process if the brother *refuses* this duty, requiring him to appear before the elders. Verse 8 details the elders' questioning, leading directly to the public ritual of shaming described in verse 9. The subsequent verse, [Deuteronomy 25:10](/deuteronomy/25-10 "Deuteronomy 25:10 - The House of Him Who Had His Sandal Removed"), names the man's household "The house of him who had his sandal removed," solidifying the lasting disgrace. This entire passage underscores the profound importance of family continuity and social welfare within the Mosaic covenant.
* **Historical & Cultural Context:** Ancient Israel was a patriarchal, agrarian society where family lineage, land inheritance, and the continuation of a man's name were paramount. A widow without sons was highly vulnerable, lacking social and economic support. The levirate law (from the Latin *levir*, "brother-in-law") was a compassionate provision designed to protect the widow, ensure the deceased's name did not perish, and keep land within the family tribe. This practice was not unique to Israel; similar customs existed in other ancient Near Eastern cultures, reflecting a shared concern for family continuity and the welfare of vulnerable members. The public nature of the shaming ritual, performed "in the presence of the elders," highlights the communal enforcement of these laws and the severe social consequences for those who shirked their duties. The act of removing a sandal was a symbolic gesture, often associated with transactions, renunciation of rights, or transfer of property, as seen in [Ruth 4:7-8](/ruth/4-7 "Ruth 4:7-8 - The Custom of the Sandal"). Spitting in someone's face was, and remains, an act of extreme contempt and public humiliation, designed to inflict maximum social disgrace.
* **Key Themes:** This verse, and the broader levirate law, powerfully illustrates several key theological and narrative themes within Deuteronomy and the Pentateuch. Firstly, it emphasizes **familial duty and responsibility**, particularly the obligation to maintain the family line and provide for its most vulnerable members. The law reflects God's concern for the marginalized, especially widows, a recurring theme throughout the Old Testament (e.g., [Deuteronomy 10:18](/deuteronomy/10-18 "Deuteronomy 10:18 - God's Justice for the Vulnerable")). Secondly, it highlights the theme of **public accountability and social order**. The community, represented by the elders, plays a vital role in upholding justice and moral standards, demonstrating that individual actions have communal repercussions. The shaming ritual serves as a powerful deterrent against selfish behavior. Thirdly, the law underscores the importance of **preserving a name and inheritance**, which were crucial for identity and continuity in ancient Israel. A man's legacy was tied to his offspring and land, and the levirate law ensured this legacy endured. Finally, the severe consequences for refusal underscore the theme of **obedience and the repercussions of disobedience** within the covenant community, where neglecting divinely ordained social obligations carried significant tangible and reputational costs.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **loose (Hebrew, חָלַץ _ḥālaṣ_):** This verb means "to draw off," "to pull off," or "to take off." In the context of the shoe, it signifies the act of removing or renouncing. In later Jewish tradition, the ceremony of *halitzah* (derived from this root) became the formal procedure for releasing a widow from the levirate bond when the brother-in-law refused. The act of removing the shoe symbolized the renunciation of the right and responsibility to the widow and the deceased brother's household, effectively "untying" himself from the obligation.
* **spit (Hebrew, יָרַק _yāraq_):** This verb specifically means "to spit." In ancient Near Eastern cultures, spitting was a profound act of contempt, scorn, and public humiliation. To spit in someone's face was the ultimate expression of disgust and disgrace, conveying that the person was utterly rejected and despised for their actions. It was an unmistakable sign of public shaming, meant to inflict deep dishonor.
* **build up (Hebrew, בָּנָה _bānāh_):** This verb means "to build," "to establish," or "to construct." In this context, "build up his brother's house" is a metaphorical expression meaning to establish or perpetuate his brother's family line, legacy, and household. It refers to the duty of producing an heir who would carry on the deceased brother's name and inherit his property, thus preventing his "house" or lineage from dying out. The man's refusal to do so was seen as a destructive act against his brother's legacy.

#### Verse Breakdown
* **"Then shall his brother's wife come unto him in the presence of the elders,"**: This clause sets the scene for the public shaming ritual. The widow, the aggrieved party, initiates the process, highlighting her agency within the legal framework. The presence of the elders signifies that this is a formal, legal, and communal proceeding, not a private dispute. Their role is to witness and validate the man's refusal and the subsequent public disgrace.
* **"and loose his shoe from off his foot,"**: This is the first symbolic action of the ritual. The widow physically removes the sandal from the man's foot. As discussed in the cultural context, the shoe was often a symbol of rights, possession, or authority. By removing it, the man is publicly stripped of his right and responsibility to his brother's house and the widow. It signifies his renunciation of the duty to "step into" his brother's place and provide an heir.
* **"and spit in his face,"**: This second symbolic action is an act of extreme public humiliation and contempt. It is a visceral, unmistakable expression of the widow's and the community's scorn for the man's refusal to fulfill his sacred duty. It marks him as one who has brought shame upon himself and his family, demonstrating a profound lack of honor and compassion.
* **"and shall answer and say, 'So shall it be done unto that man that will not build up his brother's house.'"**: This concluding statement by the widow formalizes the public declaration of the man's failure. Her words are a public pronouncement, a curse-like statement, that solidifies his disgrace and explains the reason for the ritual. The phrase "build up his brother's house" encapsulates the core purpose of the levirate law: to ensure the continuity of the family line and legacy, which the man has selfishly refused to do.

#### Literary Devices
Deuteronomy 25:9 employs several potent literary devices to convey its message. The most prominent is **Symbolism**, evident in the acts of removing the shoe and spitting in the face. The shoe removal symbolizes the renunciation of rights and responsibilities, a public divestment of the duty to perpetuate the brother's line. The act of spitting is a universal symbol of extreme contempt and public disgrace, designed to inflict maximum dishonor. The entire scene functions as a **Public Ritual**, a carefully orchestrated performance "in the presence of the elders," which serves to formalize the man's refusal and publicly brand him with shame. The **Direct Speech** of the widow ("So shall it be done unto that man that will not build up his brother's house") provides a clear, concise, and damning indictment, ensuring that the reason for the shaming is explicitly stated and understood by all witnesses. This combination of symbolic action and direct verbal condemnation creates a powerful and unforgettable image of societal disapproval for dereliction of duty.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 25:9 vividly portrays the gravity with which ancient Israel viewed familial duty and the severe social cost of failing to honor one's obligations, particularly in the context of preserving a family's legacy and caring for its most vulnerable members. The underlying principle is God's profound concern for justice, compassion for the marginalized, and the importance of covenant fidelity within the community. While the specific ritual is culturally bound, the ethical imperatives of responsibility, care for the vulnerable, and the consequences of neglecting one's duties remain timeless. This passage underscores that true righteousness involves not only adherence to ritual but also active love and support for one's neighbor, especially those in need.

* [Genesis 38:8](/genesis/38-8 "Genesis 38:8 - Judah and Onan")
* [Ruth 4:7-8](/ruth/4-7 "Ruth 4:7-8 - The Custom of the Sandal")
* [James 1:27](/james/1-27 "James 1:27 - Pure Religion")

### REFLECTION AND APPLICATION
While the specific ritual of Deuteronomy 25:9 is not practiced today, the underlying principles are profoundly relevant for contemporary believers. This passage challenges us to consider the seriousness of our commitments, whether to family, community, or God. It reminds us that neglecting our responsibilities, especially to those who are vulnerable or dependent on us, carries significant consequences, even if not expressed through public shaming. The emphasis on "building up" one's "house" can be broadly applied to our spiritual and communal lives: are we actively contributing to the flourishing of our families, churches, and broader communities? Are we willing to step into uncomfortable situations to fulfill our duties and care for the marginalized, or do we shrink from responsibility out of self-interest? The public nature of the original ritual also speaks to the importance of accountability within the body of Christ, where our actions, both good and bad, have an impact on the collective witness.

#### Questions for Reflection
* **What responsibilities, familial or otherwise, might I be neglecting that God calls me to fulfill?**
* **How does my commitment to "build up" the "house" of God's church manifest in my daily life?**
* **In what ways can I better care for the vulnerable and marginalized in my community, reflecting God's heart?**
* **How does the concept of public accountability in ancient Israel challenge my understanding of Christian community today?**

### FAQ

**What was the purpose of the shoe removal and spitting ritual?**

Answer: The ritual served as a public declaration of the man's refusal to fulfill his levirate duty and a severe act of public shaming. The removal of the shoe symbolized his renunciation of his right and responsibility to his deceased brother's household and the widow. It was a legal and symbolic act of divestment. Spitting in his face was an act of extreme contempt and humiliation, marking him as one who had brought disgrace upon himself and his family by failing to uphold a sacred familial and societal obligation. This public spectacle ensured that his dereliction of duty was known and remembered within the community, as indicated by the lasting name "The house of him who had his sandal removed" in [Deuteronomy 25:10](/deuteronomy/25-10 "Deuteronomy 25:10 - The House of Him Who Had His Sandal Removed").

**Was the levirate marriage law (yibbum) common in the ancient Near East?**

Answer: Yes, variations of the levirate marriage custom were found in several ancient Near Eastern cultures, indicating a shared societal concern for family continuity, land inheritance, and the welfare of widows. While the specific details and rituals might have differed, the underlying principle of a brother or close male relative marrying a deceased brother's widow to raise an heir was not unique to Israel. The Israelite law, however, is distinct in its explicit divine command and the detailed public shaming ritual for non-compliance, emphasizing the covenant community's commitment to justice and social welfare, particularly for the vulnerable, as seen in [Deuteronomy 25:5-10](/deuteronomy/25-5 "Deuteronomy 25:5-10 - Levirate Marriage Law").

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 25:9, with its vivid portrayal of a kinsman's refusal to "build up his brother's house" and the resulting shame, finds profound Christ-centered fulfillment in the person and work of Jesus. Unlike the man who shirked his duty, Jesus willingly became our ultimate Kinsman-Redeemer. While the Mosaic Law exposed the failure of human obligation, Christ perfectly fulfilled all righteousness, stepping into the breach where humanity failed. He did not refuse to "build up" God's house, but rather laid down His life to establish a spiritual family, the Church, through His own blood ([Ephesians 5:25-27](/ephesians/5-25 "Ephesians 5:25-27 - Christ and the Church")). The shaming ritual involved spitting in the face, a symbol of ultimate contempt; strikingly, Jesus Himself endured spitting and humiliation on His path to the cross ([Matthew 26:67](/matthew/26-67 "Matthew 26:67 - Jesus Spat On"), [Mark 14:65](/mark/14-65 "Mark 14:65 - Jesus Spat On")). He took upon Himself the ultimate shame and curse of the law, not because He refused duty, but precisely because He embraced it, redeeming us from its condemnation ([Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us from the Curse")). Through His sacrifice, Jesus "built up" a spiritual family for God, ensuring that the "name" of God's children would not perish but would endure eternally through Him, the true firstborn who makes many brothers and sisters ([Hebrews 2:11-12](/hebrews/2-11 "Hebrews 2:11-12 - Christ Not Ashamed to Call Us Brothers")).

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 4:7

Now this [was the manner] in former time in Israel concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave [it] to his neighbour: and this [was] a testimony in Israel.

Ruth 4:8

Therefore the kinsman said unto Boaz, Buy [it] for thee. So he drew off his shoe.

Numbers 12:14

And the LORD said unto Moses, If her father had but spit in her face, should she not be ashamed seven days? let her be shut out from the camp seven days, and after that let her be received in [again].

Mark 1:7

And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose.

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 4:11

And all the people that [were] in the gate, and the elders, said, [We are] witnesses. The LORD make the woman that is come into thine house like Rachel and like Leah, which two did build the house of Israel: and do thou worthily in Ephratah, and be famous in Bethlehem:

John 1:27

He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose.