God as a Woman?

In the Christian tradition, we tend to view God as a masculine entity; however, I believe we need to put this tradition to the test. What I am not suggesting is that we totally throw out tradition. What I am suggesting is evaluating tradition and making changes, whether drastic or mild, as we study the dominating masculinity we attribute to God. Along these lines, I recommend we contextualize Scripture and tradition and realize God has largely been described as a male because of the patriarchal systems established since the beginning of times. To do this, I appeal to Scripture like Genesis1:27; Deut. 32:18; Hosea 11:3-4; Is. 49:15, 66:13; and Luke 15:8-10. Before we begin, I want to point out that, even though references to God as a women is far fewer than a man, it's impressive to see God in female terms at all considering the oppressive patriarchal system in place. So, the Bible was inclusive of women in it's own cultural context.

So, let’s ask the basic question we all have wondered at some point: What gender is God? Male or female? The short and truthful answer is neither. God doesn’t have a gender. When we look at the human creation story in Genesis 1, we read “So God

created mankind [humankind] in his own image, / in the image of God he created them; / male and female he created them” (Gen. 1:27, ESV). Here we have three lines repeating the same thing, so humankind is elaborated as them in the second line which indicates a plurality of people. The plurality is further defined as male and female. In God’s image, God created male and female. Hence, God’s image includes both masculine and feminine qualities.

If you have been in church for a long time, you may have heard this before on stage or read it several times yourself, but we need to let this truth sink in. God’s image includes women. Without the inclusivity of women, God’s image is incomplete. Men are part of the image with women. If men try to make up the image of God, they fail because they can’t show even half the image of God without women. Men and women together form the image of God, but men by themselves make up nothing. They only reflect the image of God when they are with women. This is a really long-winded way of getting to my point, but this reflects the importance of recognizing the significance of women and why women deserve to be treated as a true, uncompromised equal to men.

Deut. 32:18 is surrounded by the context of a song of Moses, which seems to be prophetic by describing what Israel would become – a nation that eventually forsakes their God. Moses says, “You were unmindful of the Rock that bore you / and you forgot the God who gave you birth.” Here is an explicit reference to God as a woman and a mother to the nation of Israel. However, when we study commentaries on this verse there is alarmingly few comments on God as an actual woman. To be fair, I only looked into 7 commentaries and there are many more. All 7 were written by men. Here are the results:

Source	What is Said about Women	Analysis
Von Rad, Gerhard. Deuteronomy. The Old Testament Library. Translated by Dorothea Barton. Philadelphia, PA; The Westminster Press, 1966.	Nothing	Von Rad is highly esteemed in biblical studies. He doesn’t mention women. To be fair, he focuses more on critical and academic studies more than practical applications.
Thompson, J.A. Deuteronomy. Tyndale Old Testament Commentaries. Downers Grove, IL; Inter-Varsity Press, 1974.	“God is here pictured both as a father (begot you) and as mother (who gave you birth).” – 300	This is it. He merely acknowledges a motherly presence is there. To be fair, he hardly mentions the fathers as well even in verse 6 which is explicitly about God as a father.
Craigie, Peter C. The Book of Deuteronomy. The New International Commentary on the Old Testament. Grand Rapids, MI; Eerdmans Publishing, 1976.	“Parental imagery is used of God once again; he is described as a mother who begot and delivered in pain the Israelites. In their apostasy, the Israelites were mindless even of a love as intimate as that which a mother bears for her own child; such a mindless invited God’s reaction, as the following verses make clear.” – 383	Here we see a commentator actually dive into what it must be like for a mother to lose her child to another and shows the immaturity and ignorance of the child to do such a thing to his/her mother. This is thoughtful, but this is literally it.
Miller, Patrick D. Deuteronomy. Interpretation: A Bible Commentary for Teaching and Preaching. Louisville, KY; John Knox Press, 1989.	“The use of birth imagery underscores the intimate and close relationship between the Lord and Israel, a relationship now betrayed by the people turning to other ‘mothers,’ or gods.” – 230	For a while in his section over this verse, Miller omits the words father and mother and just uses parent. Finally, Miller uses the word maternal. He doesn’t seem to want to go deep into this idea.
Merrill, Eugene H. Deuteronomy. The New American Commentary. Broadman & Holman Publishers, 1994.	“Finally, Yahweh, the Rock and Father of the nation (vv.4-5) who created them and elected them to be his special possession (vv.6-9), was deserted and forgotten by them (v.18).” – 416	Merrill totally ignores the motherly imagery and decides to interpret the birthing imagery in light of the Father metaphor given in verse 6.
Christensen, Daniel L. Deuteronomy 21:10-34:12. The World Biblical Commentary Volume 6B. Nashville, TN; Thomas Nelson Publishers, 2002.	“Once again the poet addresses Israel with an indictment using maternal imagery…Together with v 6, God is presented in the image of both father and mother.” – 806	After stating this, Christensen talks about how this is used in other extra-biblical accounts. He just states the obvious and moves on.
Block, Daniel I. Deuteronomy. The NIV Application Commentary. Grand Rapids, MI; Zondervan, 2012.	“By portraying Israel as the child of Yahweh, who exhibits both fatherly (v.6) and motherly (v.18) qualities, the Song highlights Israel’s dependence on Yahweh for her very existence.” – 757	Of all the other commentators I’ve addressed, this may be the sincerest statement given. This is still about the extent of Block addressing the motherly imagery.

The former half of Deut. 32:18 seems to be referring to God in a fatherly image since the “bore” can also be translated as “fathered” (ESV notes), but the latter half shows God as a woman. So, God is the father and the mother at the same time (sound familiar to Gen. 1:27?), which means God the Father and God the Mother are both equally important. In fact, linguistically, the two lines in v. 18 are called synonymous parallelism in which the first and second lines refer to the same thing but worded differently (Much like Gen.1:27!). Now, let’s not extrapolate too far and say earthly men and women are the exact same. This only works when referring to God. When God’s people – or children – disobey, they disobey both parents.

In Hosea 11:3-4 God says, “Yet it was I who taught Ephraim to walk; / I took them up by their arms, / but they did not know that I healed them. / I led them with cords of kindness, / with the bands of love, / and I became to them as one who eases the yoke on their jaws, / and I bent down to them and fed them.” Now, this is different than the previous examples because it isn’t explicitly referring to a mother. We also need to note just as importantly that it doesn’t explicitly state to God as a father here as well. It’s a rather vague parental imagery, which should be able to describe the love a father and mother gives to their children. Scholars like James Mays[1], J. Andrew Dearman[2], and Jerry Hwang[3] have the right idea as describing this imagery as “parental” and not fatherly as in the case of other scholars (e.g. John Mackay[4] and Gale A. Yee[5]). Why? Because as see above, God tenderly and intimately loves and desires his children. An assault to God is insulting his fatherliness and motherliness. Therefore, this passage, considering Deut. 32:18, views God just as much as a mother and it does as a father.

The examples in Isaiah are both quick glimpses to God’s care for his people by remembering them (49:15) and comforting them (66:13). Isaiah 49:15 states: “Can a woman forget her nursing child, / that she should have no compassion on the son of her womb? / Even these may forget, / yet I will not forget you.” During the time of Isaiah 49:15, Israelites were in exile in Babylon as a divine punishment for disobeying God and turning to other gods of other nations. The Israelites cried out to God for redemption and thought God had forgotten them. God’s response: Can a mother forget a newborn child as she is breast feeding him? This is a rhetorical question with a resounding no. However, God does allow for the tiniest chance a mother might forget and fills in the gap and says she won’t, which emphatically eliminates any chance God will forget his people. It seems weird God still allows for the chance for a woman to forget

her baby; however, keep in mind the sinful nature of humanity and the sicknesses which can afflict people. This probably what God is talking about. A mother of a newborn may forget if she is afflicted with something that will cause her to forget, but even these ailments can’t touch God. John Goldingay beautifully summarizes Isaiah 49:15:

“Indeed Yahweh also knows what it is like to be a mother with a child at her breast and knows how a mother’s child can never cease to be her child however old it becomes, so how could Yahweh forget this child? Her portrait stands on Yahweh’s desk all the time, reminding Yahweh of her brokenness (v.16). Yes, her own children will come back to her and will surround her in such numbers that she can hardly embrace them all and can hardly believe that she has such a wonderful family.”[6]

In the same vein, Isaiah 49, 66:13 says, “As one whom his mother comforts, / so I will comfort you; / you shall be comforted in Jerusalem.” Given the context of the Babylonian exile, the Israelites were hopeless. They were off in a foreign land and living among the Gentile pagans who wanted to integrate the Jews into their way of life. So, hearing their

cries, God responds by letting the Israelites know they will be brought back to Jerusalem, and they will rejoice. The comfort of a mother must be the sweetest relief since that is the image God used. How joyful would the Israelites be if God said he would comfort them like a huge thorn? How joyful would they be if God comforted them with something mildly comfortable like chair? They may be relieved, but they are joyful when a mother greets them. Mothers are the first ones to greet their children because they help their children and fed them when they were babies. That bond is lifelong. God knows the Israelites were coming home and the best way to greet them is by their divine mother.

Luke 15:8-10 is the last passage we will examine. In the middle of three parables

describing how God rejoices when a person is saved, Jesus tells one of a woman who has ten coins and loses one of them. The woman searches for the coin and when she finally finds the coin she rejoices. Jesus says, “’In the same way, I tell you, there is rejoicing in the presence of the angels of God over one

sinner who repents’” (v.10). Here we see God as the woman who lost the coin. Why a woman though? In the parable before and after, men are the main characters: a shepherd who finds a lost sheep, and a father who rejoices when is debaucherous son comes home. I have a working theory why Jesus tells the story about a woman.

The point of these parables is to show and explain how God feels when a person is saved. In the first and third parables, we see God empathizes with the shepherd and father when the sheep is found and the son comes home. We are told this many times in our modern preaching that God is a good shepherd and welcoming father, but what about God as the seeking woman? The woman, who seems to be without a husband and poor (since she lives in a windowless house[7]) loses a tenth of her entire life’s savings and scrambles to find it. When she finds it, she rejoices because she has secured her savings. Why is this important? Because in Roman society (and ancient societies as a whole), women needed a husband or some man in the household to have any sort of security (financial, physical, social, legal, etc). A woman without a man was vulnerable in society because they had no representation. Much like the shepherd and the father, God resonates and empathizes with a woman who is vulnerable in society. When Jesus gives this parable, he is making the claim that God sees the plight of a lonely woman and understands what it’s like to find that lost coin. God understands the joy in the woman’s heart because finding the coin meant having more security. Now, saved people don’t give God security, but the point is to explain God can resonate with the joy of vulnerable woman finding what she lost.

Some may respond that this metaphor doesn’t mean that God is a woman, but, if we view God as shepherd and father like the other two parables, why not a woman? We have already learned that men and women are created in the image of God and God has not gender, so why not a woman? We have an easy time recognizing God as a male since he resonates with male attributes. It only seems fair and logical to extend this line of thinking towards women as well, especially since understanding God in female terms as well gives us a better and holistic view of God and his image.

What are the lessons we should learn from this?

1. God is neither male nor female.

2. Male and female TOGETHER make up the image of God. One without the other is not the image of God at all.

3. God is described in both male and female terms, and it’s time we start understanding God in female language as well because women are just as essential as men in the image of God.

4. We need to contextualize what we read. God is referred in male imagery more and that is largely because Scripture was written in a male dominated culture. However, this didn’t prevent biblical authors from writing about God in female terms, which is a big deal because this shows that in a patriarchal society, women were still held in high esteem by some men. If we believe the Bible was God-breathed (2 Tim. 3:16-17), we must recognize God intends to be viewed in female language, too.

5. Biblical scholarship has largely been male dominated, and women haven’t been given enough respect in Christian society.

What are some applications?

For church leaders:

1. Seek out articles and commentaries written by women and understand their opinions.

2. Ask women in your church their opinions. Get women on the sermon board, so you can have a diversity of opinions. Open the door for conversations to adress and change preexisting chovanistic behaviors. Make sure women feel respected and heard when they approach leadership with their thoughts and opinions.

Women:

1. Keep making your voices heard. Dive into Scripture and seek the truths of what God says about women. Use these truths to call out engrained sexism in the church. Even though many churches have rich traditions, you can help change these traditions to be inclusive of the whole image of God.*

Men:

1. We need to hold each other accountable for our actions towards women. Once you see how oppressive you and your fellow men can be, you need to smack them with some truth. Don’t make the women do all the work. Listen to them and do your part.

2. Don’t disregard women. Men let’s face it, when you ask a woman a question many of us (I can be guilty of this too) tend to zone out a little and/or look for confirmation elsewhere. Take women seriously. Don’t be disrespectful. Empower women by listening to their voice and seeking to understand their viewpoint.

3. Don't mansplain things. I don't think I should have to tell you why.

For everyone:

1. Make sure to contextualize history. Many of the greatest Christian minds (Tertullian, Augustine, Thomas Aquinas, etc.) helped us put complex theology into words and understand who God is but were also sexist. Don’t throw everything out, but make sure you think about what you are reading so you don’t take everything they say as absolute authority.

*I had to have my wife help me with this because I only have a vague idea of what women are going through.

[1] Mays, James L. Hosea. The Old Testament Library. Philadelphia, PA; The Westminster Press, 1975. – 155 [2] Dearman, J. Andrew, The Book of Hosea. NICOT. Grand Rapids, MI; Eerdmans Publishing, 2010. – 285 [3] Hwang, Jerry. Hosea. Exegetical Commentary on the Old Testament: A Discourse Analysis of the Hebrew Bible. Grand Rapids, MI; Zondervan, 2021. – 266 [4] Mackay, John L. Hosea. A Mentor Commentary. Ross-shire, Great Britain; Christian Focus Publications, 2012. – 297 [5] Yee, Gale A. Composition and Tradition in the Book of Hosea: Society of Biblical Literature Num. 102. Atlanta, GA; Scholars Press, 1987. – 220 [6] Goldingay, John. Isaiah. New International Biblical Commentary. Peabody, MA; Hendrickson Publishers, 2001. - 285 [7][7] Marshall, I. Howard. The Gospel of Luke. A Commentary on the Greek Text. Grand Rapids, MI, Eerdmans Publishing, 1989 – 603