Master, Moses wrote unto us, If a man's brother die, and leave his wife behind him, and leave no children, that his brother should take his wife, and raise up seed unto his brother.
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
Analysis & Commentary
Master, Moses wrote unto us, If a man's brother die, and leave his wife behind him, and leave no children, that his brother should take his wife, and raise up seed unto his brother—this quotes the levirate marriage law from Deuteronomy 25:5-6. The Hebrew term yibbum (יִבּוּם) described this practice where a man's brother married his widow to produce offspring credited to the deceased. The Greek exanastēsē sperma (ἐξαναστήσῃ σπέρμα, "raise up seed") meant establishing the dead brother's lineage and inheritance.
This law protected widows in ancient patriarchal society, ensuring economic security and preserving family land within tribal allotments (see Ruth 4). The Sadducees correctly cited Torah to set up their test case. Their strategy was clever: use Scripture the Sadducees accepted (Pentateuch) to create scenario making resurrection seem absurd. This demonstrates how Scripture can be wielded correctly in detail yet wrongly in interpretation—a cautionary tale about proof-texting without understanding theological context.
Historical Context
Levirate marriage (from Latin levir, "brother-in-law") appears in Genesis 38 (Tamar and Judah's sons) and the book of Ruth (Boaz as kinsman-redeemer). The practice ensured deceased men's names continued through offspring, prevented property from leaving the family, and provided for vulnerable widows in societies lacking social welfare systems. By Jesus' time, levirate marriage was rare, replaced by other provisions for widows. The ceremony of halitzah (חֲלִיצָה, "removing the shoe," Deuteronomy 25:7-10) allowed a brother-in-law to decline the obligation. The Sadducees used this antiquated practice to construct their hypothetical precisely because its complications created apparent absurdity when applied to resurrection life.
Questions for Reflection
How does the Sadducees' accurate quotation of Scripture demonstrate that correctly citing biblical texts doesn't guarantee sound interpretation?
What does the levirate marriage law reveal about God's concern for protecting vulnerable people (widows) in ancient society?
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Analysis & Commentary
Master, Moses wrote unto us, If a man's brother die, and leave his wife behind him, and leave no children, that his brother should take his wife, and raise up seed unto his brother—this quotes the levirate marriage law from Deuteronomy 25:5-6. The Hebrew term yibbum (יִבּוּם) described this practice where a man's brother married his widow to produce offspring credited to the deceased. The Greek exanastēsē sperma (ἐξαναστήσῃ σπέρμα, "raise up seed") meant establishing the dead brother's lineage and inheritance.
This law protected widows in ancient patriarchal society, ensuring economic security and preserving family land within tribal allotments (see Ruth 4). The Sadducees correctly cited Torah to set up their test case. Their strategy was clever: use Scripture the Sadducees accepted (Pentateuch) to create scenario making resurrection seem absurd. This demonstrates how Scripture can be wielded correctly in detail yet wrongly in interpretation—a cautionary tale about proof-texting without understanding theological context.