Most families in the ancient world were agrarian or engaged in raising livestock. Families that lived in cities led preindustrial lifestyles, often dwelling in cramped quarters. The majority of families resided in rural areas and villages.

People in the Bible were family-centered and staunchly loyal to their kin. Families formed the foundation of society. The extended family was the source of people’s status in the community and provided the primary economic, educational, religious, and social interactions.

Marriage was not an arrangement merely between two individuals; rather, marriage was between two families. Family members and kin therefore took precedence over individuals. In the worlds of both Testaments, authority within families and communities was determined by rank among kin. Christianity was looked upon with hostility because it overthrew foundational values of Jewish and even Greco-Roman tradition. Service rather than rank became normative in family and community relationships.

Patriarchal Structures

A patrilineal system ruled in ancient Israel. Every family and every household belonged to a lineage. These lineages made up a clan in which kinship and inheritance were based on the patriarchs, the fathers of the families. These clans in turn made up larger clan groups and then tribal groups. The later Hellenistic and Roman world maintained patriarchal and patrilineal social structures as well.

Family discipline was in the hands of the father, the patriarch. The honor of the father depended on his ability to keep every family member under his authority (1 Tim. 3:4). Other male members of the family assisted the father in defending the honor of the family (Gen. 34).

Aristotelian Household Codes

Not only was the biblical world patriarchal (male dominated), but also the later societal influence by Greek philosophers impacted the biblical text. The ancient Greeks viewed the household as a microcosm of society. Greek philosophers offered advice regarding household management, seeking to influence society for the greater good. This advice was presented in oral and written discourses known as “household codes.” Aristotle’s household codes, written in the fourth century BC, were among the most famous. Such codes consisted of instructions on how the paterfamilias (the male head of the household) should manage his wife, children, and slaves. The Stoic philosopher Arius Didymus summarized Aristotle’s household codes for Caesar Augustus. He argued, “A man has the rule of this household by nature, for the deliberative faculty in a woman is inferior, in children it does not yet exist, and in the case of slaves, it is completely absent.”

The Aristotelian household codes appear to be the background to NT texts that, at face value, appear to treat women as inferior to men (Eph. 5:22–6:9; Col. 3:18–4:1; 1 Pet. 3:1–7). All these texts are set in a Greco-Roman matrix, and the advice given to the congregations seems to have been of contextual missional value for the sake of the gospel rather than as a guide for family living for all times in all contexts.

Marriage and Divorce

Marriage in the ancient Near East was a contractual arrangement between two families, arranged by the bride’s father or a male representative. The bride’s family was paid a dowry, a “bride’s price.” Paying a dowry was not only an economic transaction but also an expression of family honor. Only the rich could afford multiple dowries. Thus, polygamy was minimal. The wedding itself was celebrated with a feast provided by the father of the groom.

The primary purpose for marriage in the ancient Near East was to produce a male heir to ensure care for the couple in their old age. The concept of inheritance was a key part of the marriage customs, especially with regard to passing along possessions and property.

Marriage among Jews in the NT era still tended to be endogamous; that is, Jews sought to marry close kin without committing incest violations (Lev. 18:6–17). A Jewish male certainly was expected to marry a Jew. Exogamy, marrying outside the remote kinship group, and certainly outside the ethnos, was understood as shaming God’s holiness. Thus, a Jew marrying a Gentile woman was not an option. The Romans did practice exogamy. For them, marrying outside one’s kinship group (not ethnos) was based predominantly on creating strategic alliances between families.

In Jewish customs, marriage was preceded by a period of betrothal. This state of betrothal was legally binding and left the survivor of the man’s death a widow. A betrothed couple, like Joseph and Mary (Matt. 1:18), did not live together or have sexual intercourse. Yet their union was as binding as marriage and could be dissolved only through death or divorce.

Greek and Roman law allowed both men and women to initiate divorce. In Jewish marriages, only the husband could initiate divorce proceedings. If a husband divorced his wife, he had to release her and repay the dowry. Divorce was common in cases of infertility (in particular if the woman had not provided male offspring). Ben Sira comments that barrenness in a woman is a cause of anxiety to the father (Sir. 42:9–10). Another reason for divorce was adultery (Exod. 20:14; Deut. 5:18). Jesus, though, taught a more restrictive use of divorce than the Old Testament (Mark 10:1–12).

Children, Parenting, and Education

Childbearing was considered representative of God’s blessing on a woman and her entire family, in particular her husband. In contrast to this blessing, barrenness brought shame on women, their families, and specifically their husbands.

Abortion commonly took place in the Greco-Roman world. Women therefore had to be encouraged to continue in their pregnancies (1 Tim. 2:15).

Children were of low social status in society. Infant mortality was high. An estimated 60 percent of the children in the first-century Mediterranean society were dead by the age of sixteen.

Ancient Near Eastern and Mediterranean societies exhibited a parenting style based on their view of human nature as a mixture of good and evil tendencies. Parents relied on physical punishment to prevent evil tendencies from developing into evil deeds (Prov. 29:15). The main concern of parents was to socialize the children into family loyalty. Lack of such loyalty was punished (Lev. 20:9). At a very early stage children were taught to accept the total authority of the father. The rearing of girls was entirely the responsibility of the women. Girls were taught domestic roles and duties as soon as possible so that they could help with household tasks.

Early education took place in the home. Jewish education was centered around the teaching of Torah. At home it was the father’s responsibility to teach the Torah to his children (Deut. 6:6–7), especially his sons. By the first century, under the influence of Hellenism, Judaism had developed its own school system. Girls, however, did not regularly attend school. Many of the boys were educated in primary and secondary schools, learning written and oral law. Sometimes schools were an extension of the synagogues. Roman education was patterned after Greek education. Teachers of primary schools often were slaves. Mostly boys attended schools, but in some cases girls were allowed to attend school as well.

Family as an Analogy

The relationship between Israel and God. Family identity was used as a metaphor in ancient Israel to speak of fidelity, responsibility, judgment, and reconciliation. In the OT, the people of Israel often are described as children of God. In their overall relationship to God, the people of Israel are referred to in familial terms—sons and daughters, spouse, and firstborn (Exod. 4:22). God is addressed as the father of the people (Isa. 63:16; 64:8) and referred to as their mother (Isa. 49:14–17).

The prophet Hosea depicts Israel as sons and daughters who are offspring of a harlot. The harlot represents faithless Israel. God is portrayed as a wronged father and husband, and both children and wife as rebellious and adulterous (Hos. 1–3). Likewise, the prophet Jeremiah presents the Mosaic covenant as a marriage soured by the infidelity of Israel and Judah (e.g., Jer. 2:2–13). The familial-marriage metaphor used by the prophets is a vehicle for proclaiming God’s resolve to go beyond customary law and cultural expectations to reclaim that which is lost. A similar picture of reclaiming and restoring is seen in Malachi. One interpretation of Mal. 4:6 holds that it implicitly preserves an eschatological tradition of family disruption with a future restoration in view. The restored family in view is restored Israel.

The church as the family of God. Throughout his ministry, Jesus called his disciples to follow him. This was a call to loyalty (Matt. 10:32–40; 16:24–26; Mark 8:34–38; Luke 9:23–26), a call to fictive kinship, the family of God (Matt. 12:48–50; Mark 3:33–35). Jesus’ declaration “On this rock I will build my church” (Matt. 16:18) was preceded by the call to community. Entrance into the community was granted through adopting the values of the kingdom, belief, and the initiation rite of baptism (Matt. 10:37–39; 16:24–26; Mark 8:34–38; Luke 9:23–26, 57–63; John 1:12; 3:16; 10:27–29; Acts 2:38; 16:31–33; 17:30; Rom. 10:9). Jesus’ presence as the head of the community was eventually replaced by the promised Spirit (John 14:16–18). Through the Spirit, Jesus’ ministry continues in the community of his followers, God’s family—the church. See also Adoption.