Deuteronomy 25:9
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."
his brother’s widow shall go up to him

The widow was not left without recourse when her brother-in-law refused the duty described in Deuteronomy 25:5–8. She could bring the matter before the community and personally expose his refusal. Levirate marriage protected a vulnerable widow and preserved the deceased man’s name, inheritance, and place within Israel.

Mat 22:24-25 “Teacher,” they said, “Moses declared that if a man dies……
Luk 20:28-30 “Teacher,” they said, “Moses wrote for us…

in the presence of the elders,

Israel’s elders acted as public witnesses and judges at the city gate. Their presence ensured that the refusal was formally established and that the widow received justice rather than private dismissal. Family obligations belonged to the wider covenant community, not merely to individual preference.

Rut 4:1-4 Meanwhile, Boaz went to the gate and sat down there.…
1Ki 21:8-10 Then Jezebel wrote letters in Ahab’s name,…

remove his sandal,

The sandal removal publicly marked the brother-in-law’s surrender of his responsibility toward his deceased brother’s household. It signified that he would not take the place available to him in preserving the family line and inheritance. Ruth 4 records a related sandal custom in connection with the transfer of redemption rights.

Rut 4:7-8 Now in former times in Israel, concerning the redemption…
Jhn 1:27 He is the One who comes after me, the straps…
Mrk 1:7 And he proclaimed: “After me will come…

spit in his face,

The act brought open shame upon the man who rejected a solemn family duty. His refusal was not treated as a harmless personal decision, because it left the widow and his brother’s household without the protection God’s law had provided.

Num 12:14 But the LORD answered Moses, “If her father had…
Isa 50:6 I offered My back to those who struck Me…
Job 30:10 They abhor me and keep far from me; they do not hesitate…

and declare, “This is what is done to the man who will not maintain his brother’s line.”

The public declaration preserved the seriousness of covenant faithfulness within Israel’s families. God valued the widow, the inheritance, and the remembrance of the dead. The law also anticipates the greater redemption accomplished by Christ, the faithful Brother who does not abandon His people but secures their lasting inheritance.

Rut 4:5-10 Then Boaz said, “On the day you buy the land……
Gen 38:8-10 Then Judah said to Onan, “Sleep with your brother’s wife.…
Mrk 12:19-20 Teacher, Moses wrote for us that if a man’s brother dies…

Persons / Places / Events
1. Brother's Wife (Levirate Widow)
The widow of a deceased man who has no children. According to the Levirate law, she is to marry her husband's brother to produce offspring in the deceased brother's name.

2. Brother-in-law (Levir)
The brother of the deceased who is expected to marry the widow to continue the family line.

3. Elders
Community leaders who serve as judges and witnesses in legal and social matters, ensuring the law is upheld.

4. Sandal Removal
A symbolic act representing the refusal to fulfill familial duty, signifying the transfer of responsibility or rights.

5. Spitting in the Face
A public act of shame and dishonor for failing to uphold family obligations.
Teaching Points
Family Responsibility and Honor
The passage underscores the importance of family loyalty and the responsibility to care for one's kin, reflecting God's design for family structure and support.

Community Accountability
The involvement of the elders highlights the role of community in upholding moral and social obligations, reminding us of the importance of accountability within the church.

Symbolism and Tradition
The symbolic acts of sandal removal and spitting serve as powerful reminders of the consequences of neglecting one's duties, encouraging believers to honor commitments.

Redemption and Restoration
The Levirate law points to themes of redemption and restoration, foreshadowing Christ's redemptive work for humanity.
Bible Study Questions
1. How does the concept of Levirate marriage in Deuteronomy 25:9 reflect the values of family and community in ancient Israel, and how can these values be applied in today's context?

2. In what ways does the account of Ruth and Boaz illustrate the principles found in Deuteronomy 25:9, and what lessons can we learn about faithfulness and redemption?

3. How does the public nature of the sandal removal and spitting ceremony serve as a deterrent against neglecting family responsibilities, and what modern parallels can we draw from this?

4. How does the involvement of the elders in this process emphasize the role of community in maintaining moral standards, and how can the church today fulfill a similar role?

5. Considering Jesus' discussion of Levirate marriage in the Gospels, how does this Old Testament law point to the greater redemption found in Christ, and how can we live out this redemption in our relationships?
Connections to Other Scriptures
Genesis 38
The account of Tamar and Judah provides an early example of the Levirate marriage practice, highlighting its importance in maintaining family lineage.

Ruth 4
Boaz's willingness to marry Ruth, a widow, reflects the spirit of the Levirate law, emphasizing redemption and family loyalty.

Matthew 22:23-33
Jesus discusses the concept of Levirate marriage with the Sadducees, illustrating its continued relevance in Jewish thought.
The Levitate LawJ. Orr Deuteronomy 25:5-10
The Rights of the FirstbornR.M. Edgar Deuteronomy 25:5-10
People
Amalek, Amalekites, Ephah, Moses
Places
Amalek, Beth-baal-peor, Egypt
Topics
Brother, Brother's, Build, Care, Declare, Draw, Drawn, Elders, Face, Family, Foot, Line, Loose, Nigh, Presence, Pull, Responsible, Sandal, Sandals, Shame, Shoe, Sight, Spat, Spit, Thus, Town, Widow, Wife
Dictionary of Bible Themes
Deuteronomy 25:9

     5150   face

Deuteronomy 25:5-10

     5661   brothers
     5711   marriage, restrictions
     5737   sisters

Deuteronomy 25:7-9

     5043   names, significance

Deuteronomy 25:7-10

     5323   gate

Deuteronomy 25:9-10

     5179   sandal

Library
Therefore at that Time, when the Law Also...
27. Therefore at that time, when the Law also, following upon the days of the Patriarchs, [2010] pronounced accursed, whoso raised not up seed in Israel, even he, who could, put it not forth, but yet possessed it. But from the period that the fullness of time hath come, [2011] that it should be said, "Whoso can receive, let him receive," [2012] from that period even unto this present, and from henceforth even unto the end, whoso hath, worketh: whoso shall be unwilling to work, let him not falsely
St. Augustine—On the Good of Marriage

The Doctrine of Arbitrary Scriptural Accommodation Considered.
"But the Righteousness which is of Faith speaketh on this wise,--Say not in thine heart, Who shall ascend into Heaven?' (that is, to bring Christ down from above:) or, Who shall descend into the deep?' (that is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth; and in thine heart:' that is, the word of Faith, which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from
John William Burgon—Inspiration and Interpretation

Nor, Because I Called Ruth Blessed, Anna More Blessed...
10. Nor, because I called Ruth blessed, Anna more blessed, in that the former married twice, the latter, being soon widowed of her one husband, so lived long, do you straightway also think that you are better than Ruth. Forsooth different in the times of the Prophets was the dispensation of holy females, whom obedience, not lust, forced to marry, for the propagation of the people of God, [2242] that in them Prophets of Christ might be sent beforehand; whereas the People itself also, by those things
St. Augustine—On the Good of Widowhood.

Genealogy According to Luke.
^C Luke III. 23-38. ^c 23 And Jesus himself [Luke has been speaking about John the Baptist, he now turns to speak of Jesus himself], when he began to teach, was about thirty years of age [the age when a Levite entered upon God's service--Num. iv. 46, 47], being the son (as was supposed) of Joseph, the son [this may mean that Jesus was grandson of Heli, or that Joseph was counted as a son of Heli because he was his son-in-law] of Heli, 24 the son of Matthat, the son of Levi, the son of Melchi, the
J. W. McGarvey—The Four-Fold Gospel

Of those who are Able to Profit Others by virtuous Example in Supreme Rule, but Fly from it in Pursuit of their Own Ease.
For there are some who are eminently endowed with virtues, and for the training of others are exalted by great gifts, who are pure in zeal for chastity, strong in the might of abstinence, filled with the feasts of doctrine, humble in the long-suffering of patience, erect in the fortitude of authority, tender in the grace of loving-kindness, strict in the severity of justice. Truly such as these, if when called they refuse to undertake offices of supreme rule, for the most part deprive themselves
Leo the Great—Writings of Leo the Great

Genealogy of Jesus According to Matthew.
^A Matt. I. 1-17. ^a 1 The book of the generation [or genealogy] of Jesus Christ, the son of David [the Messiah was promised to David--II. Sam. vii. 16; John vii. 42], the son of Abraham. [Messiah was also promised to Abraham--Gen. xxii. 18; Gal. iii. 16.] 2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judah and his brethren [mentioned here because they were the heads of the tribes for whom especially Matthew wrote his Gospel]; 3 and Judah begat Perez and Zerah [these two were twins]
J. W. McGarvey—The Four-Fold Gospel

The True Manner of Keeping Holy the Lord's Day.
Now the sanctifying of the Sabbath consists in two things--First, In resting from all servile and common business pertaining to our natural life; Secondly, In consecrating that rest wholly to the service of God, and the use of those holy means which belong to our spiritual life. For the First. 1. The servile and common works from which we are to cease are, generally, all civil works, from the least to the greatest (Exod. xxxi. 12, 13, 15, &c.) More particularly-- First, From all the works of our
Lewis Bayly—The Practice of Piety

The Roman Pilgrimage: the Miracles which were Wrought in It.
[Sidenote: 1139] 33. (20). It seemed to him, however, that one could not go on doing these things with sufficient security without the authority of the Apostolic See; and for that reason he determined to set out for Rome, and most of all because the metropolitan see still lacked, and from the beginning had lacked, the use of the pall, which is the fullness of honour.[507] And it seemed good in his eyes[508] that the church for which he had laboured so much[509] should acquire, by his zeal and labour,
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Cix. Jewish Rulers Seek to Ensnare Jesus.
(Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision B. Sadducees Ask About the Resurrection. ^A Matt. XXII. 23-33; ^B Mark XII. 18-27; ^C Luke XX. 27-39. ^a 23 On that day there came { ^b come} unto him ^c certain of the the Sadducees, they that { ^b who} say there is no resurrection [As to the Sadducees, see p. 71. We may regard their attitude toward Christ as expressed by their leader Caiaphas, see p. 528]; and they asked him, saying, 19 Teacher, Moses wrote unto us [See Deut. xxv. 5,
J. W. McGarvey—The Four-Fold Gospel

Preaching (iii. ).
Eternal Fulness, overflow to me Till I, Thy vessel, overflow for Thee; For sure the streams that make Thy garden grow Are never fed but by an overflow: Not till Thy prophets with Thyself run o'er Are Israel's watercourses full once more. Again I treat of the sermon. We have looked, my younger Brother and I, at some main secrets and prescriptions for attractive preaching. What shall I more say on the subject of the pulpit? In the first place I will offer a few miscellaneous suggestions, and then
Handley C. G. Moule—To My Younger Brethren

Second Stage of Jewish Trial. Jesus Condemned by Caiaphas and the Sanhedrin.
(Palace of Caiaphas. Friday.) ^A Matt. XXVI. 57, 59-68; ^B Mark XIV. 53, 55-65; ^C Luke XXII. 54, 63-65; ^D John XVIII. 24. ^d 24 Annas therefore sent him bound unto Caiaphas the high priest. [Foiled in his attempted examination of Jesus, Annas sends him to trial.] ^b and there come together with him all the chief priests and the elders and the scribes. ^a 57 And they that had taken Jesus led him away to the house of Caiaphas the high priest, ^c and brought him into the high priest's house. ^a where
J. W. McGarvey—The Four-Fold Gospel

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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