Moisés Silva - The Essential Companion to Life in Bible Times: Key Insights for Reading Gods Word

A s the fundamental unit of human society, the family played a central role in Israelite history and culture. This chapter explores the role of individuals in family life from birth until death.

As in other cultures, so also in Israel the birth of a child was a very joyful occasion (Lk. 1:57 58). Moreover, having many children was seen as a special blessing from God:

Sons are a heritage from the L ORD ,

children a reward from him.

Like arrows in the hands of a warrior

are sons born in ones youth.

Blessed is the man

whose quiver is full of them.

They will not be put to shame

when they contend with their

enemies in the gate. (Ps. 127:3 5)

Conversely, to be a wife without motherhood was regarded not merely as a matter of regret, but also of reproach and humiliation, as may be seen from Rachels passionate words to her husband Jacob, Give me children, or Ill die! (Gen. 30:1), and from Hannahs silent pleading (1 Sam. 1:10 17). It is significant that the wives of the Hebrew patriarchs Sarah, Rebekah, Rachel (but not Leah) were by nature barren (Gen. 11:30; 25:21; 29:31), and therefore Gods special intervention in their lives showed his favor to Israel (cf. also Elizabeth, Lk. 1:5 25).

According to the Hebrew ceremonial system, childbirth rendered a mother unclean because of the bleeding involved (Lev. 12:1 5). After the period of purification was over, she was to bring to the priest a lamb and a pigeon (or dove) to be sacrificed. If she could not afford a lamb, she was allowed to offer a second pigeon instead (12:6 8). The fact that Mary offered two pigeons after the birth of Jesus gives touching testimony to the familys comparative poverty (Lk. 2:22 24).

In the case of a boy, circumcision the cutting off of his foreskin was to be performed on the eighth day (Lev. 12:3), at which time the child was officially given his name (Lk. 1:59). Although circumcision was practiced in Egypt and elsewhere, this ritual was especially significant among the Hebrews, for it gave witness to the unique covenant that God had established with Abraham, the father of the nation (Gen. 17:9 14). According to the terms of the covenant, the Lord undertook to be the God of Abraham and his descendants, and they were to belong to him, worshipping and obeying only him. Circumcision reminded the Israelites of Gods promises to them and of the duties they had assumed.

The Bible emphasizes that the outward rite, to have any significance, must be accompanied by a circumcision of the heart (cf. Lev. 26:41; Deut. 30:6; Ezek. 44:7). Faithless Israelites were no better than the pagans, for they were uncircumcised in heart (Jer. 9:25 26; cf. Rom. 2:25 29). In the early history of the Christian church, some Jewish Christians argued for the necessity of circumcising Gentiles who came into the church (Acts 15:1 5). Paul, however, insisted that the signs of the old covenant should not be forced on the children of the new covenant (Gal. 2:3 5; 5:1 6). Pauls view was affirmed by the Council of Jerusalem (Acts 15:22 29).