FATHER (אָב, H3, πατήρ, G4252).
1. The patronymic system. Both the OT and the NT offer ample proof that the Jewish family life was patronymic or paternal in nature. As the name implies, the patronymic system traces kinship through males who play the dominant role in the family and in society (Num 1:22; 3:15). Evidence is not lacking that the patronymic system supplanted an earlier maternal kinship system. Evidence of this more primitive system is found in Genesis 36, where the “generations of Esau” are traced through his wives, and in the Book of Ruth where Leah and Rachel are recognized as the women responsible for building the house of Israel (Ruth 4:11).
Wherever the paternal system is found, both rank and property descend through the father. In general the ethnologists agree that the development of private property and the taking over by men of the chief functions of production have been the major influences in the development and extension of father power and a paternal family system.
With the development of the paternal family organization among the ancient Hebrews went a steady increase in the power of the head of the family—the patriarch—over wives, children, slaves and the “ger” or stranger within his gates.
2. Paternal privileges. In the early times the Heb. children, like their mothers, were almost completely under the authority of the father. In the rude early days of the patriarchs the controls extended even to life and death rights over them. This was made clear by Abraham’s attempt to sacrifice his son Isaac as a burnt offering. However, quite early in their history the Israelites were forbidden by Mosaic law to burn their children upon the altars of Molech (Lev 18:21). The power of the patriarchal father was restricted in two other situations: he was not allowed to make his daughter a prostitute (Lev 19:29) and he was not allowed to sell her to a foreigner. The father had the authority to marry his children as he saw fit. He had also the authority to sell children as slaves but only to fellow countrymen (Exod 21:7-9).
The Heb. children owed their parents the utmost respect and reverence coupled with the most scrupulous obedience. The Mosaic law required that the child who smote or cursed his father should be put to death (Exod 21:15, 17). The stubborn or gluttonous son was condemned to be stoned by his fellows after the father and the mother had testified against him before the elders of the people of Israel (Deut 21:18-21).
The Jewish household included slaves and many times even strangers sojourning among them who placed themselves under the protection of the patriarch. For all practical purposes such foreigners were treated as members of the family as long as they remained with the family and under the control of its head.
In the Talmudic period the father was permitted to contract for the marriage of his daughter only before she reached the age of puberty. After reaching the legal age the daughter had the privilege, if she wanted, to refuse to carry out the contract. In such a case the contract became null and void. In this respect the Talmudic law was more advanced than the marriage laws of Greece and Rome. The strict rules established by the patriarchal father for his family continued to have restrictive effects upon the decisions of his children even after they reached the legal age, and therefore limited the complete application of the Mosaic law.
3. Parental responsibilities. The Jewish household was a closely knit social, religious, and economic organization. The Heb. home had also other very important functions. The family was the only educational institution for the training of the children until the time of Christ. The parents served as the chief teachers of their children, particularly the father (Deut 4:9; 6:7; 31:13; Prov 22:6; Isa 28:9). The father was expected to exercise rigid control and discipline over his children (Prov 13:24; 19:18; 22:15; 23:13).
The religious exercises taking place in the home coupled with the instruction offered to the children were prob. the most significant influences in the establishment of the strong ties and solid foundations of the Jewish family.
The Babylonian Talmud establishes the fact that the father was obligated to circumcise his son, to redeem him—if necessary, to teach him the books of Moses, to find a wife for him, and to teach him a trade as a means of livelihood. The father continued to exercise great and decisive influence over the lives of his children even after they were married.
Bibliography W. Goodsell, A History of Marriage and the Family (1939), 1-80; E. P. Barrows, Sacred Geography and Antiquities (n.d.), 469-481; G. Cornfield, Pictorial Biblical Encyclopedia (1964), 310-320.