Prayer Tents Bible References - Prayer Tents

FATHER

In the patriarchal worldview of biblical Israel, the father (Heb. ʾāḇ) was the linchpin of family life, and his house (bêṯ ʾāḇ) was the basic unit of biblical society. Fatherhood was the only way a man could perpetuate his name and memory after death. Thus the acquisition of male heirs is often a primary element in biblical narratives (e.g., 1 Sam. 1).

According to biblical legal codes, fathers had both privileges and obligations. Their main privilege was honor or public respect, the dominant social value in the Mediterranean world. This honor is due both parents (Exod. 20:12; Deut. 5:16; Mal. 1:6) and is demonstrated through obedience (Gen. 27:8, 13). Disrespect, physical violence, arrogant speech, or a rebellious attitude carried the death penalty (Exod. 21:15; Lev. 20:9; Deut. 22:18-21). Sons were expected to avoid any conduct that shamed their fathers (Lev. 18:7-8).

A father’s central religious duty was to see that his son was circumcised into the covenant (Lev. 12:3) and instructed properly in the Lord’s torah (Deut. 11:19). In the book of Proverbs, the father provides proper instruction about living well and responsibly within society for his sons. In biblical narratives sons leave their fathers’ house to follow divine command (Gen. 12:1) or to escape criminal punishment (27:41-45; 2 Sam. 13:34-38). More often a father arranged endogamous marriages for his sons and welcomed his daughters-in-law into his home (Gen. 12:2-6; but cf. Cant. 4:9-10; 5:1-2). In addition, the father was responsible for supervising the behavior (Num. 12:14) and the sexuality of the women who lived within his house; in this way, he guaranteed that children born to his wife were his and that his daughters were virgins when they left his house for marriage. He exercised absolute authority over his children, but especially over his daughters, whose status within the household was inferior and precarious (2 Sam. 13). They returned to his control if they were widowed without children. If their behavior shamed him, they deserved death (Gen. 38:24; cf. Judg. 11:35-36).

Since the 2nd millennium b.c.e., ancient Near Eastern religions had addressed their national gods with the title “father” to identify them as providers and protectors. Biblical Israel followed this practice (Deut. 1:31; 8:5; Isa. 43:6; Hos. 11:1), extending the metaphor to include the Lord’s creation of Israel as his people (Exod 4:22; Deut. 32:6; Isa. 63:16; 64:7). This understanding of God as father became a motive for observing the law (Deut. 14:1) and for seeking divine compassion and forgiveness (Ps. 103:13-14; Jer. 3:19; 31:9, 20; Hos. 2:1[MT 3]).

In the NT human fatherhood is partially eclipsed. Only Matthew and Luke mention Joseph as the father of Jesus. Jesus enforces the responsibility of children to care for their parents (Mark 7:10-13) and insists that his followers must leave father and mother to pursue the gospel (Matt. 10:37). The household codes maintain paternal authority and require obedience of all members of the household (Eph. 5:22–6:9; cf. Col. 3:18–4:1).

God is the father of believers whose love (Matt. 6:5-8; 10:29-31) and forgiveness (Luke 15:11-32) model the love they owe each other (Matt. 5:43-45). He is, however, the father of Jesus of Nazareth in a unique way (Matt. 11:25-27); the Synoptic Passion narratives accent this relationship (Mark 14:35-39; 15:39). The Johannine traditions further develop the father metaphor so that to see Jesus of Nazareth is to see the Father, for Jesus alone knows him (John 14:1-14).

Kathleen S. Nash

Prayer Tents Bible References - Prayer Tents

FATHER

Eerdmans Dictionary of the Bible (2000)