Does God have a wife?
God is never given a goddess-consort in Scripture; where the Bible does use marriage language of Him, it describes His bond with a people He has chosen and loved. The question then splits in two: what did the surrounding nations mean when they gave their gods wives, and what does God mean when He calls Himself a husband?
The Gods With Wives Were the Invented Ones
Israel's neighbours did worship a female deity, and Israel copied them. Jeremiah records women in Judah baking cakes for her, and one writer traces the names she carried across the ancient world:
Arno Clemens GaebeleinThey provoked Him by making cakes to the queen of heaven. They had fallen in with the worship of a female idol, so common among the idolatrous nations that surrounded them — the Phoenicians, the Assyrians, the Egyptians and the Babylonians. The Babylonian Venus, Ishtar, was called by them the queen of heaven. The Assyrians called her Beltis, the female form of Baal; they placed a star over her head in the sculpture and called her "the mistress of the heavens." The Phoenicians worshipped this "queen of heaven" under the name of Ashtoreth or Astarte.
Such deities tell you more about their makers than about heaven. One writer puts the source of them bluntly:
The Bible TreasuryMan has projected an imaginary being, the creation of his own mind, the personification of the qualities he finds in himself — has clothed it with power beyond his own, has deified and worshipped it. In the end he has worshipped himself, or a demon behind himself.
Why God Cannot Be Pictured That Way
The God of Israel refused every image of Himself, and the refusal was deliberate. Above the ark, at the very centre of Israel's worship, there was nothing to look at:
Samuel RidoutOn the mercy seat there was no representation of God. "God is spirit, and those who worship him must worship in spirit and truth" (John 4:24). How completely in keeping with all His truth it is that, in those days of partial revelation, of type and shadow, God should have jealously guarded the idea of His infinitely glorious being from any likeness or representation such as was universal among the heathen.
Husband as a Figure of Covenant Love
Yet the Bible does put the word "husband" in God's mouth. It is the language of tenderness toward a nation, gathered from many prophets:
J. A. TrenchThere can be no question that the relationship of husband and wife is used in many passages of the Old Testament figuratively to express the grace of Jehovah to the remnant of His ancient people. Nothing can be more touching than the variety of ways in which He seeks to win their hearts for Himself, to express the place they have in His heart, and His unchanging faithfulness to His promise and purpose for them, however sad their course has been… "your Maker is your husband" (Isa. 54:5), and He can call her "a wife of youth."
Divorce and Restoration in Hosea
The same figure carries the pain of unfaithfulness, and then its healing. Hosea shows the relationship broken off and later renewed:
Morrish Bible DictionaryThere will also be a union in a future day between Jehovah and Israel. There has been the putting away: Jehovah has said, "She is not my wife, neither am I her husband;" but a day is coming when she will say, "I will go and return to my first husband." Jehovah answers, "You shall call Me Ishi," that is, "husband"; "and you shall call Me no more Baali," that is, "master." "I will betroth you to Me for ever." Hosea 2:2-20.
(ESV renders the two names as "My Husband" and "My Baal.")
Two Brides, Not One Goddess
Revelation uses the same picture of the church, and commentators are careful to keep the two apart:
C. H. MackintoshIn Isaiah 54:5, and Hosea 2:19, and many other Old Testament passages, we have Israel presented in the mystic relationship of wife, as in Revelation 21 we have the Church. But the difference between the two is immense… The former is earthly; the latter heavenly… The Church is called "the Bride, the wife of the Lamb." As to the terms "Bride" and "Wife," they set forth a positive relationship between the Lord and His heavenly and earthly people. It may be said that they set it forth mystically or figuratively; but they do set forth a real relationship, with its holy affections and privileges.
Reading the Symbol Correctly
The picture is meant to be felt, not dissected into literal biology. One writer warns against pressing the image past its purpose:
A. J. PollockWe must keep Israel and the Church separate in our thinking. The former is earthly, an earthly Bride for Jehovah, a Bride for time, and the millennium brings that to a close; the latter is heavenly, a heavenly Bride, and that for eternity. And let us not literalise to the point of saying that the Head and the Body are one entity, and the Bridegroom and the Bride are two entities. Let us be content to grasp the moral meaning behind the symbolism.
Summary
- Invented. Goddess-consorts like the "queen of heaven" belong to the nations' idols, and such gods are man's own qualities enlarged and worshipped.
- Spirit. God guarded His being from every likeness — even the mercy seat carried no image of Him.
- Husband. The marriage word is His own chosen figure for grace, faithfulness and unchanging purpose toward His people.
- Restored. Hosea shows the bond broken by unfaithfulness and then renewed, with "master" exchanged for "husband."
- Real. Figurative does not mean empty: Israel below and the church above are each brought into a genuine relationship, with its affections and privileges.