Levirate marriage, as described in Deuteronomy 25:5-10, is a practice where a man is required to marry his deceased brother’s widow to ensure the continuation of the brother’s lineage and to provide for the widow. This law aimed to protect the family line and uphold social responsibility within the community.
Scripture
5 “If brothers dwell together, and one of them dies and has no son, the wife of the dead man shall not be married outside the family to a stranger. Her husband’s brother shall go in to her and take her as his wife and perform the duty of a husband’s brother to her.”
6 And the first son whom she bears shall succeed to the name of his dead brother, that his name may not be blotted out of Israel.
7 And if the man does not wish to take his brother’s wife, then his brother’s wife shall go up to the gate to the elders and say, ‘My husband’s brother refuses to perpetuate his brother’s name in Israel; he will not perform the duty of a husband’s brother to me.’
8 Then the elders of his city shall call him and speak to him, and if he persists, saying, ‘I do not wish to take her,’
9 then his brother’s wife shall go up to him in the presence of the elders, and pull his sandal off his foot and spit in his face. And she shall answer and say, ‘So shall it be done to the man who does not build up his brother’s house.’
10 “If a man dies and has no son, then you shall transfer his inheritance to his daughter.
Levirate Marriage Meaning in the Bible
Levirate marriage, as articulated in Deuteronomy 25:5-10, serves a dual purpose in Ancient Israelite society: it functions as a legal mechanism for preserving a deceased man’s lineage and as a means of protecting the welfare of the widow. This institution underscores the broader biblical themes of kinship, communal responsibility, and the sanctity of family ties. By requiring a brother to marry his sibling’s widow, the law not only ensured that the family name would endure but also offered the widow a form of social and economic security in a patriarchal society where women often had limited rights and prospects. This intertwining of personal duty with communal obligation highlights the biblical emphasis on relational fidelity and social justice.
Moreover, the implications of Levirate marriage extend beyond the immediate family to reflect God’s covenantal relationship with His people. The act of intervening on behalf of a family member mirrors the divine principle of loyalty and care that God embodies in His love for Israel. The practice can also be seen in the context of Ruth and Boaz, as recounted in the Book of Ruth, which illustrates how Levirate responsibilities can lead to redemption and familial restoration (Ruth 4:1-10). In this narrative, Boaz acts as a kinsman-redeemer, marrying Ruth to preserve her deceased husband’s lineage, thereby demonstrating how the law can foster love and renewal within the community. Thus, Levirate marriage is not merely a social obligation but a reflection of deeper theological tenets regarding love, continuity, and covenant within God’s people.
Beyond the specific instances cited in the Torah, Levirate marriage also reverberates through other biblical narratives, illustrating its significance throughout Israel’s history. One key aspect is the importance of male offspring in the Hebrew Bible as a means of preserving familial identity and property. In a broader sense, the notion of marriage and progeny embodies God’s impending promise of blessings, particularly in the context of the Abrahamic covenant. This covenantal framework emphasizes that families are channels through which God’s purposes are fulfilled, drawing attention to the continuing significance of lineage.
Additionally, the Levirate practice serves as a symbol of social justice in the scriptures, further reinforcing the God-given rights of the marginalized, especially women. Women in ancient Israel had limited rights, and the name of their deceased husbands carried significant weight in societal structures. By obliging a brother to take the widow, the law ensured that her children had a father’s lineage. This protective measure speaks volumes about the societal norms of solidarity and mutual care that are deeply embedded in the biblical narrative, showcasing how communal structures were meant to safeguard individual dignity and familial continuity. The undercurrents of compassion and loyalty associated with Levirate marriage reveal a complex interplay of familial duty and divine expectation, encapsulating the profound ways in which human relationships mirror God’s enduring commitment to His people.
Preservation of Family Lineage
Levirate marriage serves as a means to ensure the continuation of a family line, particularly in a patriarchal society where inheritance and legacy were of utmost importance. By marrying the widow of a deceased brother, a man fulfills his familial duty to produce offspring that would carry on the name and heritage of the deceased. This practice underscores the significance of lineage in biblical culture, where family identity and property rights were closely tied to male descendants.
Social Justice and Protection of Vulnerable Women
Another broader meaning of Levirate marriage is its role in providing social justice and protection for widows, who were often left vulnerable and without means of support in ancient societies. By instituting this practice, the biblical text addresses the plight of women who might otherwise face destitution. Levirate marriage not only offers a solution for the widow’s security but also reinforces the community’s responsibility to care for its members, highlighting themes of compassion and social obligation.
Divine Covenant and Faithfulness
Levirate marriage can also be viewed through the lens of divine covenant and faithfulness. The practice reflects God’s commitment to His people and the importance of fidelity within familial relationships. By ensuring that a deceased brother’s lineage continues, the living brother participates in a sacred act that mirrors God’s covenant with Israel, emphasizing loyalty, responsibility, and the sacredness of family ties. This connection illustrates how human relationships can reflect divine principles and the overarching narrative of faithfulness found throughout the biblical text.
How to Strengthen Family Ties Through Faith and Values
Strengthening family ties through faith and shared values is a beautiful journey that can transform your home into a sanctuary of love and support. Start by making prayer a regular part of your family routine—whether it’s at mealtime, bedtime, or during family gatherings, inviting God into your daily life fosters a sense of unity and purpose. Engage in open discussions about your faith, sharing personal testimonies and exploring scripture together; this not only deepens your understanding but also creates a safe space for everyone to express their thoughts and feelings. Consider establishing family traditions that reflect your values, such as volunteering together or celebrating religious holidays with special rituals, which can help instill a sense of belonging and shared identity. Remember, it’s the small, consistent acts of love and faith that weave the fabric of strong family ties, so be patient and intentional in nurturing these connections. As you grow together in faith, you’ll find that your family becomes a source of strength and encouragement, reflecting the love of Christ in your everyday lives.
Bible References to Levirate Marriage:
Genesis 38:6-10: 6 And Judah took a wife for Er his firstborn, and her name was Tamar.
7 But Er, Judah’s firstborn, was wicked in the sight of the Lord, and the Lord put him to death.
8 Then Judah said to Onan, “Go in to your brother’s wife and perform the duty of a brother-in-law to her, and raise up offspring for your brother.”
9 But Onan knew that the offspring would not be his. So whenever he went in to his brother’s wife he would waste the semen on the ground, so as not to give offspring to his brother.
10 And what he did was wicked in the sight of the Lord, and he put him to death also.
Ruth 4:1-12: 1 Now Boaz had gone up to the gate and sat down there. And behold, the redeemer, of whom Boaz had spoken, came by. So Boaz said, “Turn aside, friend; sit down here.” And he turned aside and sat down.
2 And he took ten men of the elders of the city and said, “Sit down here.” So they sat down.
3 Then he said to the redeemer, “Naomi, who has come back from the country of Moab, is selling the parcel of land that belonged to our relative Elimelech.
4 So I thought I would tell you of it and say, ‘Buy it in the presence of those sitting here and in the presence of the elders of my people.’ If you will redeem it, redeem it. But if you will not, tell me, that I may know, for there is no one besides you to redeem it, and I come after you.” And he said, “I will redeem it.”
5 Then Boaz said, “The day you buy the field from the hand of Naomi, you also acquire Ruth the Moabite, the widow of the dead, in order to perpetuate the name of the dead in his inheritance.”
6 Then the redeemer said, “I cannot redeem it for myself, lest I impair my own inheritance. Take my right of redemption yourself, for I cannot redeem it.”
7 Now this was the custom in former times in Israel concerning redeeming and exchanging: to confirm a transaction, the one drew off his sandal and gave it to the other, and this was the manner of attesting in Israel.
8 So when the redeemer said to Boaz, “Buy it for yourself,” he drew off his sandal.
9 Then Boaz said to the elders and all the people, “You are witnesses this day that I have bought from the hand of Naomi all that belonged to Elimelech and all that belonged to Chilion and to Mahlon.
10 Also Ruth the Moabite, the widow of Mahlon, I have bought to be my wife, to perpetuate the name of the dead in his inheritance, that the name of the dead may not be cut off from among his brothers and from the gate of his native place. You are witnesses this day.”
11 Then all the people who were at the gate and the elders said, “We are witnesses. May the Lord make the woman, who is coming into your house, like Rachel and Leah, who together built up the house of Israel. May you act worthily in Ephrathah and be renowned in Bethlehem,
12 and may your house be like the house of Perez, whom Tamar bore to Judah, because of the offspring that the Lord will give you by this young woman.”
Matthew 22:23-33: 23 The same day Sadducees came to him, who say that there is no resurrection, and they asked him a question,
24 “Teacher, Moses said, ‘If a man dies having no children, his brother must marry the widow and raise up offspring for his brother.’”
25 Now there were seven brothers among us. The first married and died, and having no children left his wife to his brother.
26 So too the second and the third, down to the seventh.
27 Last of all, the woman also died.
28 In the resurrection, therefore, of the seven, whose wife will she be? For they all had her.”
29 But Jesus answered them, “You are wrong, because you know neither the Scriptures nor the power of God.
30 For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven.
31 And as for the resurrection of the dead, have you not read what was said to you by God:
32 ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? He is not God of the dead, but of the living.”
22 And when the crowd heard it, they were astonished at his teaching.
Mark 12:18-27: 18 And Sadducees came to him, who say that there is no resurrection. And they asked him a question, saying:
19 “Teacher, Moses wrote for us that if a man’s brother dies and leaves a wife, but leaves no child, the man must take the widow and raise up offspring for his brother.
20 There were seven brothers; the first took a wife, and when he died left no offspring.
21 And the second took her, and died, leaving no offspring.
22 And the seven left no offspring. Last of all the woman also died.
23 In the resurrection, when they rise again, whose wife will she be? For the seven had her as wife.”
24 Jesus said to them, “Is this not the reason you are wrong, because you know neither the Scriptures nor the power of God?
25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven.
26 And as for the dead being raised, have you not read in the book of Moses, in the passage about the bush, how God spoke to him, saying, ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’?
27 He is not God of the dead, but of the living. You are quite wrong.”
Luke 20:27-40: 27 There came to him some Sadducees, those who deny that there is a resurrection,
28 Now there were seven brothers. The first took a wife, and died without children.
29 Now there were seven brothers. The first took a wife, and died without children.
30 and the second took her as wife, and he died childless.
31 and the third took her, and likewise all seven left no children and died.
32 Last of all the woman also died.
33 In the resurrection, therefore, whose wife will the woman be? For the seven had her as wife.”
34 And Jesus said to them, “The sons of this age marry and are given in marriage,
35 but those who are considered worthy to attain to that age and to the resurrection from the dead neither marry nor are given in marriage,
36 for they cannot die anymore, because they are equal to angels and are sons of God, being sons of the resurrection.
37 But that the dead are raised, even Moses showed, in the passage about the bush, where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob.
38 Now he is not God of the dead, but of the living, for all live to him.
39 Then some of the scribes answered, “Teacher, you have spoken well.”
40 For they no longer dared to ask him any question.
Reverend Ogunlade is a seasoned Church Minister with over three decades of experience in guiding and nurturing congregations. With profound wisdom and a serene approach, Reverend Ogunlade has carried out various pastoral duties, including delivering uplifting sermons, conducting religious ceremonies, and offering sage counsel to individuals seeking spiritual guidance. Their commitment to fostering harmony and righteousness within their community is exemplified through their compassionate nature, making them a beloved and trusted figure among the congregation.