Shoes

Boyd’s Bible Dictionary:

[SANDAL

Concise Bible Dictionary:

Shoes are mentioned as early as Exodus 3:5, when Moses was told to put off his shoes, for the ground on which he stood was holy, for God was there (Acts 7:33). The same was said to Joshua (Josh. 5:15). It showed that as yet there was no welcome for man into the presence of God. A standing had not yet been made for him, whatever goodness and condescension God might show towards him. Under grace a standing is found, the shoes were put on the prodigal, he was welcome and at home. The priests ministered in the temple with bare feet, means being given to keep the feet clean (compare also John 13:1-17).
In transferring a possession it was customary to deliver a shoe (Ruth 4:7-8). Twice is it said, “Over Edom will I cast out my shoe:” signifying that Edom would be subdued and be taken possession of as a menial (Psa. 60:8; Psa. 108:9). We read that “all they of Edom became David’s servants” (2 Sam. 8:14). For shoes of “iron and brass” (Deut. 33:25), some translate “bolts” instead of “shoes.” But it may be figurative of treading down their enemies, as the Lord is represented having “feet like unto fine brass” (Rev. 1:15).
The shoes of the East were mostly the same as “sandals”—soles fastened to the feet by strings or thongs. John the Baptist declared he was not worthy to unloose the shoes of the Lord (Mark 1:7; Luke 3:16).

“107. Shoes Removed” From Manners and Customs of the Bible:

Exodus 3:5. Put off thy shoes from off thy feet; for the place whereon thou standest is holy ground.
Orientals are as careful to remove their shoes or sandals before entering a house, or a place of worship, as we are to remove our hats. Piles of shoes, slippers, or sandals, may be seen at the doors of Mohammedan mosques and of Indian pagodas; it is a mark of respect due to those places. Moses was in this way directed to show his reverence for the Divine Presence. In like manner, when Joshua met “the captain of the Lord’s host,” near Jericho, he was required to remove his shoes (Josh. 5:15). It was so unusual a thing to wear shoes in the house that on one important occasion when it was to be done it was necessary especially to command it. See note on Exodus 12:11 (#117).

“208. Barefoot” From Manners and Customs of the Bible:

Deuteronomy 25:10. His name shall be called in Israel, The house of him that hath his shoe loosed.
To go barefoot was a sign of distress and humiliation. Thus David went up Mount Olivet when he left Jerusalem at the time of Absalom’s rebellion (2 Sam. 15:30). The humiliation of the Egyptians was represented by the prediction of their walking barefoot (Isa. 20:2-4). When Ezekiel was directed to cease his mourning be was told to put on his shoes (Ezek. 24:17). Michaelis says, “Barefooted was a term of reproach, and probably signified a man who had sold everything, a spendthrift and a bankrupt” (Com. Laws Moses, vol.1, p. 435). In this way the man who refused to marry his brother’s childless widow was considered a worthless fellow.

“247. The Sign of the Shoe” From Manners and Customs of the Bible:

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 neighbor: and this was a testimony in Israel.
There was no divine law ordaining this; it was simply an ancient custom. It is not to be confounded with the law in reference to levirate marriages in Deuteronomy 25:7-10. It probably originated from the fact that the right to tread the soil belonged only to the owner of it, and hence the transfer of a sandal was a very appropriate representation of the transfer of property. Allusion to this custom is doubtless intended in Psalm 60:8, “Over Edom will I cast out my shoe”; that is, I will transfer it to myself. The custom was prevalent among the Indians and ancient Germans, and is said still to exist in the East.

“654. Shoes” From Manners and Customs of the Bible:

Matthew 10:10. Neither shoes.
See also Luke 10:4.
From the fact that, in the parallel passage in Mark 6:9, the disciples are commanded to be “shod with sandals,” it has been inferred that our Lord designed to mark a distinction between shoes and sdndals, though some commentators treat the idea as absurd. It is certain, however, that in our Lord’s time there were, besides sandals, other coverings for the feet more nearly approaching our idea of a shoe. Some of these covered the entire foot, while in others the toes were left bare, as represented in the engraving.
The use of shoes may have been forbidden to the disciples because of their luxury, while sandals were allowed as articles of necessity. Thus the statement in Matthew and in Lake, and that in Mark, may be reconciled. The shoe was forbidden, the sandal permitted.
When the prodigal came back to his father’s house shoes were put on his feet. Luke 15:22.
For a description of sandals, see note on Acts 12:8 (#832).

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