The Theological Importance of Fathering

The Hebrew word for father (‘ab) is first used in Gen. 2:24. Shortly after man and woman are created, the narrative states a man must leave his “father” and mother and be united (Hos. 2:14-23 and Eph. 5:22-33) to his wife, becoming one flesh. Implied in the passage is the premise that monogamy would be the foundation for the family, and the marital union was different and supersedes the parental relationship. Fathering and mothering were subservient to the covenant of marriage, although the parental roles are critical and necessary to assure the well-being of their offspring.

Following the creation narrative, the usage of (‘ab) appears consistently in genealogical records which establish continuity as the population grows. However, a unique perspective is highlighted following the fathering of Enoch’s child Methuselah, noting, “After Enoch became the father of Methuselah, Enoch walked faithfully with God 300 years and had other sons and daughters” (Gen. 5:22).

The phrase “walked faithfully with God” is a rare expression found in only four places in the Old Testament (Gen. 5:22,24, 6:9, & Mal. 2:6). It is revealing that the term “walked faithfully with God” was used to describe Enoch’s life, after he became a father.

Physician Martin Greenberg described the experience of becoming a father as “engrossment”. The characteristics of a father at birth of his child and thereafter are: absorption, preoccupation and overwhelming interest. He writes that a father, “has an intense desire to look at his baby, to touch and hold him. It is as if he is hooked, drawn to his newborn child by some involuntary force over which he has no control.

”Other Old Testament passages add both depth and qualities to the fathering role. Although the vast majority of references in the Pentateuch are used in genealogical sequences (e.g. Abraham, the father of Isaac, the father of Jacob…) a father’s role was clearly detailed. A father was expected to bless his children (Genesis 27:34), affectionately embrace his children (Genesis 48:10), direct his children (Genesis 18:19), and teach them a vocation (Genesis 4:20).

In the legal and historical literature of the Old Testament a father was expected to discipline his children (1 Kings 1:6; 1 Samuel 3:13; 8:3), carry and support his children (Deuteronomy 1:29-31), teach his children (Deuteronomy 6:4-9), and provide his children oral history (Exodus 13:13). In the wisdom literature (Job-Ecclesiastes) a father was to re-affirm the value of children (Psalm 127; 103:13) and encourage specific teaching and discipline (Proverbs 1:8, 2:1-2, 3:11-12, 4:1, 5:1, 6:20, 19:18, 22:6). The prophetic literature emphasized the unique strength associated with the fathering role (Jeremiah 7:6, 31:29, 47:3, Ezekiel 18:2-4; and Hosea 11:1-4). And the prophetic literature culminates with the apocalyptic reference and oft quoted passage in Malachi 4:5-6: “I will send you the prophet Elijah before the great and dreadful day of the Lord comes. He will turn the hearts of the fathers to their children, and the hearts of the children to their fathers; or else I will come and strike the land with a curse.”

In the New Testament canon, the description and expectations of a father are expanded. Jesus described and modeled a unique and close relationship with his father as a motif to express God’s fatherly love for people, notably His followers and the fatherless. The books written by John contain extensive examples of this. Both the Gospel of John and the apostle’s first letter contain numerous references to the Father (see John 5:17-45, 6:27-65, 8:16-56, 10:14-38, 12:26-50, 14:6-31, 15:1-26, 16:3-31, 17:1-25, and most strategic, 20:17-21). The Synoptic Gospels (Matthew, Mark and Luke) also reference a father’s role, though significantly less (see Matthew 6:9, 14:4, 23:9, and Luke 9:59, 12:53, 14:26, 15:11-32). The Pauline literature adds additional expectations to a father’s role which include: encouragement, comfort, teaching, and discipline (1 Thessalonians 2:9-11, Romans 8:15, 2 Corinthians 1:3-4, Galatians 4;2, 4:6: Ephesians 1:17, 2:18, 3:14-15, and Philippians 2:22) and he also admonishes fathers not to provoke or embitter their children (Ephesians 6:4 and Colossians 3:21).

These aforementioned citations provide a broad theological framework which have guided both Jewish and Christian households in defining fathering practices. In addition, one of the most unique instructions in the Bible is directed to the fatherless.

In the biblical narrative, those who are fatherless are close to the heart of God. Metaphorically and theologically God has disclosed himself in fatherly language. To be fatherless is an aberration and stands in contrast to God’s plan for the lonely. Ideally, vulnerable fatherless children should be to a family (Ps. 68:5-6, Ps. 109:9). So much so that God gives specific instruction to His people on how to care for those who are in this compromised life position. These instructions must be understood and heeded if one wants to participate in the healing of father wounds. In a first draft pass to grasp the biblical view of fatherlessness, the etymology, specifically the Hebrew and Greek words that are associated with this vulnerable state are important.

Words Associated with Fatherlessness

In secular Greek the word orphanos is used from the time of Homer on as an adjective meaning without parents, fatherless or, more generally, bereaved, bereft of; and as a noun, orphan. Orphan children were carefully provided for in ancient Greece. A guardian, usually a near relative was appointed who was responsible for the child’s life, as well as their education. Any assets the child inherited were strictly protected until he came of age. Orphans were even exempted from regular taxes. Children whose fathers were killed in war became the wards of the state. Later, the term orphanos was used figuratively of disciples left without a master.

In the Old Testament the Hebrew concept and word for fatherless is orphan. It appears 41 times in the Hebrew Scriptures. An orphan is a person generally categorized as being a sojourner and/or with a widow. An orphan is a person of special concern. Throughout the Old Testament the quality of one’s visible commitment to God is judged by how one treats a widow and orphan. Further in the Old Testament the plight of the orphan, regardless if his mother had died or was living, is that he has lost his father. This was significant because without a father that was no protection. The remaining family members in the household become vulnerable and their existence was in question. Therefore, in many texts the reference is to orphans and widows together (Deut. 10:18, Psa. 146:9). Because of their helpless state, orphans are left to wander around and beg (see 109:10). There can be nothing more wicked than to exploit or abuse them (Deut. 27:19, Job 6:27, 22:9, 24:3, Ps. 10:2, Jer. 5:28, Ezek. 22:7). Those who mistreat the orphan and widow are paralleled with adulterers, sorcerers and perjurers in Mal. 3:5.

The law codes of the Old Testament demand that the rights of orphans be upheld and their needs met. Justice is especially due to them (Deut. 24:17) and if it is not given, the curse of God comes on the congregation (Deut. 24:19). Orphans are to have a share in the special tithe (Deut. 14:28, 29, 26:12-15) and are to be included in the annual feast (Deut. 16:11, 14). The sheaves, the olives, and the grapes which remain after the harvest are to be left for the “sojourner, the orphan, and the widow” (Deut. 24:17-22). Also, when the prophets called for repentance and moral renewal this had to include care for orphans (Is 1”17, Jer. 7:6, 22:3, Zech. 7:10). Behind this insistence on provision for orphans lies the conviction that it is ultimately Yahweh himself who executes justice for the fatherless (Deut. 10:18, Exod. 22:22-24, Prov. 23:10-11, Ps. 145:9, Hos. 14:3). Yahweh himself is father of the fatherless.

In the New Testament

Orphanos occurs twice in the NT. In James 1:27 James teaches a practical care for orphans and widows. This is similar to the Old Testament linking of widow and orphans together. More importantly, James notes that it is worthless to claim to be religious unless the one who claims to be so has compassion on the widow and orphan. In John 14:18 Jesus uses the term orphan in a figurative sense (I will not leave you orphaned). John Pridmore states, “But the image draws its force from the OT estimate of the family as primarily “the father’s house, “ or household living as a single corporate life whose center and source is the father. With the father’s death his house is no more and thus the desolations of the orphan is the loss of all by which he lives. The relationship of Jesus to his disciples is presented here as that of a father to his children. His death will make them “orphans”. But they will not be left in that pitiable situation. He will come to them.

Kinsman/Redeemer

The Hebrew word go-el (wo-eel) appears 118 times and means to act the part of a kinsman or family member and redeem another family member from difficulty or danger. It initially referred to what a good and true man would do for his relatives during a crisis. Three obligations were his: 1) to redeem his brother and his inheritance, if poverty had caused him to go into slavery or dispose of his land (Lev. 25:25, 47-49); 2) to avenge his blood if he were slain (Num 35:19); and 3) to raise up a successor to his brother (Ruth 3:13). A fourth very common usage of the word is found in Psalms and prophets where God is called Israel’s redeemer who will stand up for his people and vindicate them. Here God redeems his sons from bondage worse than slavery as in Is. 43: 1-3, Job 19:25). But the profound nature of a father in a family interceding for the children and wives of his brother added an element of stability and cohesion in Jewish society. A Hebrew father saw this not as intrusive action, but as his responsibility. He was, however, able to refuse to be a kinsman redeemer only if doing so significantly threatened his own household (Ruth 4:6).

Fatherlessness is not a healthy or normal state for society. It is to be addressed by the extended family, community and society as a whole. It is clear, by God’s vividly expressed concern for the fatherless, that children without fathers are vulnerable. As David in the Psalm 109:9,12 (May his children be fatherless and his wife a widow. May no one extend kindness to him or take pity on his fatherless children.) Children who are fatherless are a deviation from what God established as the optimal environment for healthy growth. Intact families are to be the norm, and must be viewed as God’s established means for maturing and discipling children. This aberration of fatherlessness is unacceptable in the community of believers and among families who profess a relationship with God.

God loves and has special concerns for those who are fatherless. Many passages speak of God’s love for those without fathers. He understands the damage and void that is left within the heart of a fatherless child. It is so deep that it can impact generations. Further God knows the emptiness and ambiguous feelings which children who are abandoned live with every day. And in a profound way He declares that they can healing and solace by being joined to a family (Ps. 68:5-6). This is an extension of God’s kindness and passion being supported by many passages which highlight His protection and being a executor of justice for those who have been crippled by the father absence/loss. (Deut. 10:18, Exod. 22:22-24, Prove. 23:10-11; Ps. 145:9, Hos. 14:3).

Christian fathers have the privilege and responsibility to act as extensions of God’s heart for the fatherless. They can become kinsmen redeemers to the families of their brothers, sisters, and others, both natural and spiritual. Just as Christ acted as the ultimate kinsman redeemer and brought estranged and abandoned children into his family, nurturing and caring for the, so Christian fathers have the same role in their extended families, natural and spiritual, as well as society as a whole. When families experience an early death of a father, a divorce, or disappearance due to drugs, alcohol, porn addiction, illicit relationships or other reasons, a Christian father should rally around the fatherless victim and become the kinsman redeemer for this child. He should be willing to do what is necessary to help and support that child. If a sister likewise is without a husband, a father of faith should do what is biblically right and work to be the kinsman redeemer to her children. By this the father strengthens the family and is part of the healing process for the child.

Fathers should be willing to be kinsmen redeemers for fatherless children who are not related to them. Because of the continual social decay, many families have rupture and have no blood relatives who can help in fathering the fatherless.  Within the Bible, God provided for the fatherless through the grace and abundance of hose he blessed. So, the Jewish community was commanded by God to provide the fatherless with food, welcome them to feasts and celebrations, and look out for their welfare. Today, the people who have been redeemed by God must continue to minister to those who are fatherless. The Church must provide training and outreach programs for fathers to teach them how to reach out beyond natural family lines and care for those who are without fathers. In focusing on caring for these, the Christian community is revealing its true commitment to God (James 1:27).