Ano 3 - Nmero 2 - 2.

Semestre de 2007
www.unasp.edu.br/kerygma
pp.10-20

ARTIGOS

SEXUALITY IN THE OLD TESTAMENT: A REVIEW ARTICLE

Elias Brasil de Souza, Ph.D.

Coordenador e professor de Antigo Testamento do curso de Teologia
Faculdade Adventista da Bahia, Cachoeira (BA)
ebsouza_2000@yahoo.com

Flame of Yahweh: Sexuality in the Old Testament, by Richard M. Davidson.

Peabody, MA: Hendrickson, 2007. pp. xxix + 844. $29.95 (paper). ISBN
9781565638471.

Flame of Yahweh is a broad and detailed research written from a conservative

perspective by Richard Davidson. As the author himself states, this work
undertakes the Brobdingnagian task of examining every passage of the
Hebrew Bible (HB) dealing with human sexuality, in an attempt to lay bare the
basic contours of a theology of human sexuality in the final (canonical) form of
the OT (p. 2). In order to accomplish this goal, Davidson builds on previous
research and provides his own original exegesis in several of the passages and
topics discussed. One of the central premises of Davidsons work is the notion
that the Edenic pattern for sexuality constitutes the foundation for the rest of the
OT perspective on the topic (p. 3). Consistent with this premise, he provides a
comprehensive and, at the same time, detailed exposition of the Old Testament
concept of sexuality. An introduction, providing a helpful survey the OT sexual
vocabulary, is followed by fourteen chapters divided into three sections. An
afterword, drawing some implications for a New Testament theology of
sexuality, closes the book.
The first section (chap. 1 and 2) deals with sexuality in Eden, which, according
to Davidsons major premise, reveals the divine design for human sexuality.
Chapter 1 expounds a theology of sexuality in the beginning in ten topics
emphasizing sexuality as a creation order, heterosexual human duality and
marital form, monogamous marital form, equality of the sexes without hierarchy,
exclusivity, permanence, intimacy, procreation, and the wholesome and holy
beauty of sexuality. In chapter 3, Davidson demonstrates how the fall has
affected the relationship between man and woman, and asserts that the fallen
condition of humans prompted God to ascribe a servant-leadership role to man.
In a careful and detailed exegesis of Gen 3:16, Davidson interacts with six
major views regarding man-woman relationship in Gen 1-3. He rejects any kind
of ontological subordination or inferiority of woman to man and affirms the
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equality of both sexes as a creation ordinance. According to him, after the fall,
there is a qualified prescriptive divine sentence announcing the voluntary
submission of the wife to her husbands servant leadership as a result of sin (p.
76, italics his). Thus, submission of woman to man must be restricted to the
domain of marriage and family and, therefore, does not apply to that of society
or church. But even in the context of marriage and family, the original plan of
harmony and union between equal partners without hierarchy remains the ideal.
The second section (chaps.3-12) undertakes a major survey of various aspects,
dimensions and distortions of sexuality, such as cultic sexuality, heterosexuality,
homosexuality, monogamy, polygamy, concubinage, elevation versus
denigration of women, prostitution, mixed marriages, adultery, premarital sex,
divorce remarriage, incest, procreation, rape. Most of the chapters, as
appropriate, begin with a helpful survey of the Ancient Near Eastern (ANE)
background of the topic under discussion, followed by an organized discussion
according to the three major divisions of the Hebrew Bible (i.e. Pentateuch,
Prophets, and Writings). In chapter 3, discussing sexuality as a creation
ordinance versus sacred marriage, Davidson provides an insightful survey of
ANE views regarding sex, according to which the processes of nature are
controlled by the relations of the gods and goddesses. Such perceptions led
naturally to the development of a fertility cult theology in which the sex activity of
the god (e.g. Baal) is emulated in the high place by sacred prostitutes (males
and females) in order to stimulate the god to send rain and thus fertilize the
earth. In contrast, the OT unambiguously, vehemently, and uncompromisingly
opposes the sacralization of sex that appears in fertility cult theology and
practice (p. 130).
A sustained discussion of human heterosexuality versus homosexuality,
transvestism, and bestiality is undertaken in chapter 4. After a brief survey of
ANE texts, Davidson investigates the biblical bearing on these topics. By
examining Pentateuchal legislation and narratives, as well as material from the
Prophets and Writings the author makes clear that the canonical text of the
Bible utterly rejects these sexual practices as a distortion of Gods creation of a
heterosexual union between male and female. Particularly interesting in this
chapter is Davidsons assessment and rebuttal of those views which see Ruth
and Naomi along with David and Jonathan as biblical examples of homosexual
relationships condoned by the Bible. Engaging in exegesis and interacting with
relevant scholarship on these matters, Davidson agrees with those who regard
such views as speculation read into the text and demonstrates that the
narrative about Jonathan and David does not portray a homosexual
relationship but [a relationship] of friends who rose to the heights of self
abnegation (p. 167).
The discussion of monogamy versus polygamy/concubinage in chapter 5
commences with a notice of the Bibles positive affirmations of the Edenic divine
design of a heterosexual and monogamous pattern of marital relationship. A
sample list of heterosexual monogamous marriage partnerships mentioned in
the Bible include couples such as Adam and Eve, Noah and his wife, Isaac and
Rebekah, Joseph and Asenath, Moses and Zippora. Thus it becomes clear that
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although Bible narratives record several polygamous relationships (e.g. David,

Solomon), they never met with divine approval. As a matter of fact, the biblical
narrators convey a tacit condemnation of this practice, inasmuch as the
polygamists themselves faced insurmountable problems due to conflicts and
rivalry between wives and children. Furthermore, Pentateuchal legislation
seems to recognize polygamy as a distortion of Gods design and provides
several restrictive measures against it (Exod 21:7-11; Lev 18;18; Deut 21:1517).
Chapter 6, the largest chapter of the book, provides an insightful discussion of
the idea of elevation versus denigration of women in the OT. In interaction with
and responding to feminist writers, who see the OT as fundamentally a
patriarchal book, being therefore oppressive towards women, Davidson
successfully demonstrates that the pattern for husband-wife relationships
established in Eden (both before and after the fall) constitutes the assumed
paradigm throughout the rest of the OT (p. 212). He argues that there is a
trend toward parity between the sexes in the marriage as in Eden before the
Fall (p. 212), aptly illustrated by OT narratives portraying a high valuation of
women, as seen in the Genesis matriarchs Sarah, Hagar, Rebekah, Rachel and
Leah, Tamar, Shiphrah and Puah, the Egyptian princess, Jochebed, Miriam, the
seven daughters of Jethro, including Zipporah, the daughters of Zelophead.
These women were far from being passive instruments in the hands of
oppressive men/husbands. On the contrary, although submissive their
husbands leadership, they are proactive, taking initiative, and interacting with
men in very positive ways. They also participated in the yearly festivals, shared
in the rejoicing, singing and prayers, and joined in the sacrificial meals. Pointing
to the Pentateuchal legislation regarding women, Davidson notes that although
the legal codes of the Pentateuch have been very often interpreted as setting
forth a view of women as inferior persons, more recent research has revealed
that this legislation actually intended to protect women, since they were the
more vulnerable members of society. After examining several passages usually
alleged to indicate the inferior status of women in ancient Israel (e.g. Num 5;
Lev 12:1-8; Lev 27:1-8; Num 30:4-17; Deut 25:11-12), Davidson concludes that
the biblical evidence does not support a lowered and oppressed status for
women in the Pentateuchal legislation and accompanying narratives (p. 255).
The case of the suspected adulteress provides an instructive example. Some
feminists have considered this legislation to be the prime example of a sexist
passage in the Scriptures, since there is no reciprocal provision for a suspected
husband. In contrast, Davidson argues that the purpose of the law was not to
humiliate or punish the woman, but to protect and defend her. After all, this is
the only case in the legislation in which Yahweh promised to render a verdict by
supernatural means. The woman, therefore, would be protected from any hasty
decision by the husband or people. This law, then, does not reflect a lower
valuation of women than that of men, but underscores the motivation to protect
the weaker members of society from oppression and abuse (p. 245).
In this connection, Davidson also addresses the fact of an Israelite priesthood
confined only to men. This situation, according to liberal feminists, indicates
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male oppression over women; and according to evangelical Christian

hierarchicalists is a crucial indication that women are impeded from having a
leadership role over men in the covenant community. Responding to both liberal
feminists and hierarchicalists, Davidson argues that priesthood was barred not
only from women, but from most men in Israel, since only males from the family
of Aaron qualified as priests. Although the exclusion of women from priesthood
may have been due to reasons, such as monthly ritual uncleanness, low upper
body strength to work at the sanctuary, and place of women within the family,
Davidson suggests that the main reason may have been a polemic against ANE
fertility cult. Yahwehs institution of a male priesthood in Israel in the immediate
aftermath of the worship of the golden calf, linked to Egyptian/Canaanite fertility
cults-seems to have constituted a strong polemic against the religions of
surrounding nations, which included goddess worship and fertility cult rituals.
Since a primary function of the priestesses in the ancient Near East during the
last half of the second millennium and in the first millennium was to serve as a
wife of the god, such a function for a woman in the religion of Yahweh was out
of the question. The exclusion of women in the Israelite priesthood helped to
prevent the syncretistic contamination of Israels cultus with the introduction of
the divinization of sex and sexual immorality, which was so deeply imbedded in
Canaanite Baal/Asherah worship (pp. 252-53 ). Thus, a male priesthood in
Israel in no way implies denigration of women and likewise in no way implies
that women are barred from leadership (teaching/administrative) roles over men
in the covenant community (p. 253). Mentioning a previous study on Deut 33:810, Davidson mentions three essential duties of the Levites-judging, teaching;
oracular techniques; cultic functions noting that only the cultic function was
barred to women, probably because of polemical concerns against ANE
priestesses involvement in the divinization of sex (p. 253).
Gods original purpose for the priesthood on earth included both male and
female, since according to Davidson Adam and Eve had the same role as the
Levites and priests in the original Eden sanctuary, being clothed by God as
priests. Moreover, in Sinai Yahwehs original intention was for Israel to be a
kingdom of priests (Exod 19:6), an ideal restored by the New Testament church
(1 Pet 2:4-5, 9). Although Davidsons line of reasoning seems very compelling,
one might ask whether Gods clothing Adam and Eve really meant their
investiture as priests or was simply a gesture of grace due to their nakedness,
as the biblical text implies. Also a question might be raised about the precise
sense in which the concept of priesthood is being used. Israel might have been
intended to function as a priestly nation in the sense of being a witness of Gods
presence to the nations at large (Exod 19:6). Likewise the NT idea of a
priesthood of all believers (1 Pet 2:4-5, 9) might simply indicate that all church
members would have immediate access by faith to Gods presence, without
necessarily implying that women are to be ordained to ministry.
Proceeding to the prophets and writings, Davidson demonstrates how the
canonical structure of these books highlights the value of women. Rahab, for
example, is valued by God for who she is, i.e. a treasured testimony of the
mercy of God upon all humanity, her courage, her faith, and as an agent of
salvation, being eventually integrated into the community of Israel. Other
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prominent and proactive women are Achsah, daughter of Caleb, Deborah,

Manoahs wife, Hannah, Ruth, Esther, among others. It should be noted,
however, that the author is not oblivious to the fact that the OT reports some
cases of exploitation, denigration, and abuse of women, such as Hagar,
Jephthahs daughter, the Levites concubine. Furthermore, it is mentioned that
with the rise of the monarchy there entered a systematic abuse of patriarchy
and abuse of women. But it remains clear that such outrageous situations are
by no means met with approval by the inspired narrators of the Scriptures.
In chapter seven, Davidson addresses complex topics such as prostitution,
mixed marriages, masturbation, sexual blemishes and impurities. At the outset,
he emphasizes the positive affirmations of the Edenic ideal for sexual behavior
shaping the theological contours of the OT Scriptures. From the Edenic ideal of
sexuality emerges the concepts of wholistic anthropology, whole family,
complementarity and the wholeness of sexual organs and freedom from ritual
impurity. Contrary to Egypt and Mesopotamia, where prostitution/harlotry was
tolerated and even recognized as a social institution, and the cases of
prostitution/prostitutes reported in the narrative texts of the OT, Pentateuchal
legislation clearly prohibits this practice and the rest of the Hebrew canon gives
no endorsement to prostitution, sacred or otherwise. Mixed (interfaith
marriages) also represented a threat to the Edenic ideal of sexuality. Such
distortion of Gods design was blatant at the time of the Flood (Gen 6:1-4) and
continued to be a temptation to Gods people throughout history. A deep
concern for spiritual as well as physical wholeness in marriage seems to
underlie the decision of the patriarchs in not providing pagan wives for their
children (e.g. Isaac, Jacob). That this is not an issue of ethnic purity, but of
preserving the faith in Yahweh, may be noted in the marriages of, e.g., Joseph
and Moses, who married non Israelite women but who presumably accepted the
religion of the true God. In the case of mixed marriages faced by Ezra,
Davidson argues that terminological indicators suggest that the issue was not a
breaking of legitimate marriages, but of nullifying those which were contrary to
the law, in order to preserve the spiritual heritage of Israel (p. 322). As regards
masturbation, Davidson observes that there is no clear reference to it in the OT.
The narrative concerning Onan (Gen 38:9) does not suggest masturbation, but
coitus interruptus. However, in the light of the seventh commandment, sexual
lust or sexual fantasies about a person other than ones spouse is prohibited,
and by implication it may be said that the act of masturbation is opposed to the
will of God. Davidson still adds that habitual substitution of masturbation for
regular sexual relations with ones spouse when the latter is available is not
fulfilling the highest ideal for sexual wholeness in marriage (p. 325).
In the discussion sexual blemishes and ritual uncleanness related to sexuality,
Davidson addresses issues regarding the prohibition of the one whose testicles
are crushed or whose penis is cut off (Deut 23:2) from entering the assembly
of the Lord. This may represent a protest against some acts of mutilation
performed in the context of fertility cults. The rationale for such prohibition is
given in the previous verse (Deut 23:15): For you are a people holy, therefore
your camp must be holy. Further developing this idea, Davidson suggests that
this legislation, while theologically pointing to a divine call for holiness, may be
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seen as a ritual regulation, intrinsically bound up with the presence of the holy
Shechinah dwelling in the midst of Israel. Consequences for violating this ritual
regulation included exclusion from the assembly of Yahweh, which presumably
met in session at the cultic center of the sanctuary. When the sanctuary and
Shechinah no longer existed on earth, however, this ritual exclusion no longer
retained its applicability (p. 326). Other important Pentateuchal legislations deal
with sexual matters in the context of ritual uncleanness. Particularly noticeable
are those defiling impurities resulting from body fluids or genital discharges.
A first rationale for such legislations may be inferred from Lev 15:31-33: Thus
you shall keep the sons of Israel separated from their uncleanness, so that they
will not die in their uncleanness by their defiling My tabernacle that is among
them. This is the law for the one with a discharge, and for the man who has a
seminal emission so that he is unclean by it, and for the woman who is ill
because of menstrual impurity, and for the one who has a discharge, whether a
male or a female, or a man who lies with an unclean woman (NASB). It
becomes evident that God radically separates sexuality from any ritual activity
in the cultus. As part of a polemic against the divinization of sex in the fertility
cults, God makes a clear and distinct separation between sex and sanctuary
(p. 329). Approvingly quoting Hyam Maccoby, Davidson adds a second point:
Everything that is a feature of the cycle of life and death must be banished from
the Temple of the God who does not die and was not born. Not that there is
anything sinful about birth and death, which are the God-given lot of humankind.
But the One place in the world which has been allotted for the resting of the
Divine Presence must be protected from mortality. When entering the Temple,
one is entering the domain of eternity (p. 330 quoting Maccoby, Ritual and
Morality: The Ritual Purity System and Its Place in Judaism [Cambridge:
Cambridge University Press, 199], 207). Davidson further observes that this
life/death opposition is not only linked to holiness, but goes back to creation and
the separation of boundaries between life, creation, and death, uncreation (p.
333).
A third rationale identified by Davidson helps one to see the relevance, at least
in principle, of the laws of impurity. The Hebrew term qo4des] includes in its
conceptual field the idea of health/wellness which points to a hygienic or
humane component in some of these laws. Worthy of attention are those laws
concerning female uncleanness, particularly regarding menstruation. One law
that has continuing universal applicability and transcends a ritual context,
according to Davidson, is the one prohibiting sexual intercourse during
menstruation (Lev 18:19; 20:18). This prohibition is placed among laws of
universal significance applicable to both Israelites and the stranger/alien.
Davidson points out that there is no provision for ritual cleansing, if this
provision is violated, because most probable it is not related to ritual
uncleanness. And Ezek (18:6; 22:10) places this prohibition in the midst of list of
ethical moral, not ritual laws (p. 333). Thus it seems that this legislation
concerns the womans physical and physiological well-being. Davidson further
argues that a growing body of scientific evidence seems to point out toward a
health related (i.e. holiness/wholeness-related) rationale for this legislation. For
example, studies have revealed a markedly lower incidence of cervical cancer
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among observant Jewish women, who refrain from sexual intercourse during
menstruation, compared with the general population. Regardless of the
rationale, a biblical theology of sexuality must highlight what is often overlooked
in modern sexual ethics: the prohibition against sexual intercourse with a
menstruating spouse is placed on the same universal level with the prohibition
of incest, polygamy, homosexuality, and bestiality (p. 334).
The affirmations of the divine ideal of exclusivity in the marriage relationship,
the high value of virginity and the distortions of adultery and premarital sex are
discussed in chapter 8. The model for relationships in marriage outside the
Garden of Eden is provided by Gen 2:24, according to which the marital
relationship between Man and Woman is to be characterized by exclusivity,
permanence, and intimacy (p. 337). Adultery is distortion of this ideal and a
violation of the Decalogue, which represented Israels commitment to Yahweh
in the Sinaitic covenant. Adultery in Israel as in other ancient Near Eastern law
codes, received the capital punishment. However, in contrast to ANE law, Israel
understood adultery as a sin against God and not just a civil offense. God takes
adultery so seriously because it threatens the stability of the household, which
was the basis upon which the peoples relationship with God rested, therefore
any attack upon the stability of the family in Israel constituted a potential threat
to Israel relationship with God (p. 349). Another distortion of the divine ideal
consists of premarital sex which in Biblical law received varied degrees of
punishment ranging from capital punishment to payment of fine according to
order of responsibility. E.g., if a man had sexual relations with a virgin betrothed
to another man, such a crime received capital punishment (Deut 23:23-27).
However, if the woman was not betrothed, the man was to marry her without
any permission to divorce (Deut 22:28-29; Exod 22:16-17). The Prophets and
Writings portray the devastating results of sexual impurity and are consistent
with the Pentateuchal ideals demanding sexual purity from Gods people.
In chapter 9, Davidson tackles the thorny issue of divorce/remarriage, which is
regarded as a distortion of Gods ideal of man to cling to his wife in permanent
relationship. In a detailed investigation of Deut 24:1-4, in what might appear to
be a passage legitimating divorce, Davidson points out that this legislation, in
the larger context of Deuteronomy, corresponds not to the seventh
commandment, but belongs within the section dealing with theft. This law
prevents a man from treating the woman as mere chattel or property, serving to
protect the woman from being robbed of her personhood (p. 403). After a
survey of several texts referring to divorce in the Pentateuch, Prophets and
Writings, Davidson asserts that although divorce is tolerated, conceded,
permitted, it is never commanded, commended, or approved by divine
legislation (p. 384).
Intimacy versus incest is the topic discussed in chapter 10. In contrast to
several strands of ANE literature, which depicted gods, goddesses, and
humans of royal descent engaged in incest, the OT contains specific legislation
against incestuous relationships (e.g. Lev 18:7-17). Cases of incest mentioned
in the OT receive attention, such as the incident of Lot and his daughters (Gen
19:30-38), Reuben and Bilhah (Gen 35:22; 49:4), Judah and Tamar (Gen 38),
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Absalom and his fathers concubines (2 Sam 15-16), Amnom and Tamar (2
Sam 13). Davidson also undertakes a brief examination of the alleged
incestuous relationship between Ham and his mother (Gen 9). Although some
interpreters have suggested that uncovering the nakedness of the father
would indicate an incestuous relationship with the fathers wife (see Lev 7, 8,
14, 16), Davidson rightly argues that Hams sin consisted in viewing his fathers
nakedness with an attitude of disrespect, a case of visual incest (p. 430).
Chapter 11 offers an instructive research on procreative sexuality versus
problems/distortions such as childlessness, children born out of wedlock, and
abortion. To deal with the problem of childlessness, adoption was largely
employed in the ancient Near East, and possibly in Israel. The latter can be
inferred by the frequent metaphors of Yahwehs adoption of the nation Israel
and the David king, which suggests that adoption might have been a common
experience in the daily life of ancient Israel. Davidson also reminds the reader
that all the matriarchs of the Hebrew people experienced childlessness,
indicating that, above the differentiation of sex, it is Yahweh who is the God of
Fertility and Israel should depend on him in order to obtain the fulfillment of the
promises (p. 455). An instructive section on Levirate marriage considers
purpose and qualifications for someone to act as levir. Along with ensuring the
continuation of the line of descent and thus perpetuating the family property,
Davidson notes that protection of the widow may also have been in view. Based
mainly on intertextual linkages within the Hebrew Bible, the author holds that
the one to perform the duty of levir should be an unmarried brother or other
unmarried relative. Commenting on Gen 38:8-10, the author concludes that the
sin Onan was not masturbation as the misleading English term onanism
indicates but coitus interruptus, an act intended to avoid fulfilling the levirate
duty.
In a discussion of Pentateuchal legislation forbidding children born out of
wedlock to enter the assembly of the Lord (Deut 23:2), the author argues that
such legislation intended to underscore the sanctity of marriage, a vital issue in
the
survival
of
the
community
of
the
covenant.
Regarding
reproduction/population control and abortion, he notes that several birth control
practices were employed throughout the ancient Near East, such as celibacy,
coitus interruptus, exotic potions, castration, and the abandonment of unwanted
female babies (see the allegorical allusion in Ezek 16:4-5). As for abortion, it
seems that Sumerian laws and the Code of Hammurabi do not seem to give the
human fetus the legal status of person, since the penalty of miscarriage is just a
monetary fine (491-92). In contrast, argues Davidson, the Pentateuchal
legislation (Exod 21:22-25) and other OT passages (e.g. Job 10:8-12; Psa
139:13-16) grant the fetus the status of full human being, thus possessing a
spiritual/moral nature already before birth.
Chapter 12 presents rape as major distortion of the wholesome beauty of
sexuality. After survey the ancient Near Eastern background, Davidson surveys
Pentateuchal narratives (Gen 19 [Lots daughters]; 34 [Dinah]) and laws (Exod
22:16-17; Deut 22:28-29) dealing with rape. Outside the Pentateuch the case of
the Levites concubine (Judg 19), Bathsheba (2 Sam 11), and Tamar (2 Sam
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13) receive attention. But, understandably, it is the narrative of Davids adultery

with Bathsheba that receives a more detailed treatment. After careful analysis of
the text and its broader context, Davidson concludes that Bathsheba was not a
sinister character, nor an accomplice in the events described in 2 Sam 11, but
an innocent victim of power rape on the part of King David (p. 532).
Chapters 13 and 14, which make up the third section of the book, constitute the
climactic point of the entire work. In these chapters Davidson argues that the
Song of Songs, to be interpreted literally, portrays a return to the Garden of
Eden, inasmuch as the theology of sexuality in this song is the quintessence of
profound theology in the OT the holy of holies (p. 551). After stressing that in
the Song of Songs we have come full circle in the OT back to the garden of
Eden (p. 552) as woman and man are in harmony after the fall, ten facets of a
theology sexuality emerge from Davidsons work. First, sexuality is a creation
order and the Song extols and enhances the creation of sexuality in Gen 2.
Second, sexuality is for heterosexual human couples. Third, sexuality is to be
enjoyed in a monogamous marital form. Fourth, the song highlights
egalitarianism, mutuality and reciprocity between the lovers, as suggested by an
intertextual linkage with Gen 3. While Gen 3:16 reads: Yet your desire
(te6s]u=qa3te3k) will be for your husband, and he will rule over you," Song 7:10
declares that "I am my beloved's, and his desire (te6s]u=qa3to=) is for me. Thus,
whereas the judgment of God in Gen 3:16 stated that the womans desire
(te6s]u=qa=) would be for her husband and he would rule (ma46s]al) over her (in the
sense of servant leadership), now the Song describes a reversal the mans
desire (te6s]u=qa=) is for his lover. But contrary to feminist readings that see here a
movement away from a distorted use of male power (which is their [misguided]
interpretation of Gen 3:16), Davidson finds here a reaffirmation of the divine
ideal of full equality (one-fleshness) between husband and wife as set forth in
Gen 2:24, without denying the validity of Gen 3:16 (p. 577).
Fifth, the concept of wholeness is highlighted by the presence/absence of the
lovers to each other. The lovers are eager for the each others presence and
becoming fused into one, thus implying a wholistic view of the human person as
a sexual being (p. 581). Sixth, sexual love as described in the Song requires an
exclusive relationship. As in Gen 2, lovers are to remain free of outside
interferences in order to develop a spontaneous and intimate friendship.
Seventh, the relationship is to be permanent. Davidson notes that 4:1-5:1
contains a description of the wedding ceremony between Solomon and the
Shulamite. Two verses are central to the entire symmetrical structure of the
Song (4:16 and 5:1). These verses seem to be equivalent to marriage vows or
represent the consummation of marriage in the bridal chamber (p. 590) and the
voice in 5:1e is that of Yahweh himself, adding his divine blessing to the
marriage, as he did in the first garden wedding in Eden (p. 591). Eighth, the
relationship between woman and man in marriage is to be characterized by
intimacy, which is to be reserved for the matrimonial relationship. Davidson
concurs with the idea that there is no indication that the woman lost her virginity
prior to the consummation of marriage at 4:16-5:1 (p. 600). This intimacy,
however, goes beyond the sexual union to include emotional, intellectual,
aesthetic, creative, recreational, work, crisis, conflict, commitment, spiritual, and
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communication intimacy (p. 601-602). Ninth, the conspicuous absence of the

procreative function of sexuality in the Song is noted. If, on the one hand, this
absence may have served as an implicit polemic against fertility cults, on the
other, it may also have served to highlight that sexuality does not exist only for
the purpose of reproduction. Lovemaking is for the sake of (married) love, not
procreation is the message of the Song (p. 605).
The tenth and last facet, to which chapter 14 is devoted, affirms that sexuality is
beautiful, good, and wholesome, to be celebrated without fear and
embarrassment (p. 607). Several intertwined themes serve to emphasize this
concept of paradisal love. It is stunningly beautiful, wonderfully sensuous, an
exuberant celebration, a thrilling adventure, an exquisite delight, highly erotic, a
light-hearted play, a romantic love affair, powerfully passionate, and an aweinspiring mystery. Finally, Davidson emphasizes the importance of the term
s]]alheb{et{ya= (flame of Ya[haweh]) in 8:6, which reads: "Put me like a seal over
your heart, like a seal on your arm. For love is as strong as death, jealousy is as
severe as Sheol; Its flashes are flashes of fire, the very flame of the LORD
(s]]alheb{et{ya=) (NASB). [I]f the blaze of love, ardent love, such as between a man
and a woman, is indeed the flame of Yahweh, then this love is explicitly
described as originating in God, a spark off the Holy Flame. It is therefore, in a
word, holy love (p. 630). Furthermore, the love between a man and a woman
is not just animal passion, or evolved natural attraction, but a holy love ignited
by Yahweh himself! The love relationship is not only beautiful, wholesome, and
good but holy. Lovers, then, will treat each other with godly self-giving because
they are animated by a holy self giving love (p. 630).
The work concludes with an afterword in which Davidson traces some of the
trajectories of sexual theology from the OT to the NT and notes the unity and
consistency in the way the two Testaments approach sexuality. A considerable
amount of space of devoted to discussion of the role of women in the home and
the church. On this issue, two major camps within evangelical scholarship have
taken opposite views, which are denominated egalitarians and hierarchical
complementarians. Davidson sides with egalitarians arguing that NT passages
[1 Cor 14:34; Eph 5:21, 24; Col 3:18; Tit 2:5; 1 Pet 3:1, 5] regarding headship
and submission between men and women are limited to the marriage
relationship between husbands and wives; never is there any widening of the
Edenic pattern to include the headship of men over women in general or
submission of women to men in general (p. 648).
Throughout the work, Davidson keeps a very sober and irenic tone. Although
discussing highly sensitive issues such as homosexuality, abortion, divorce,
among others, he makes clear that restoration and healing can be achieved.
Every chapter, as appropriate, concludes with a section pointing to the
availability of divine grace and forgiveness for those who happened to be hurt or
hurt others in maters of sexuality.
A few misspellings and typos were found. E.g. qxc instead of qxc (p. 98, n.
61); BibRev for BRev (p. 450, n. 13); Judge for Judges (p. 536); hearth
for heart (p. 586); is for it (p. 623). The word hand seems to be missing in
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Curso de Teologia do Unasp

2. Semestre de 2007

the phrase the word for [hand] used in the previous verse (p. 478). Regarding
the physical quality of the book, the reviewers main criticism would be directed
toward the publisher who placed such a massive work in a paper binding. The
pages are glued at the spine, and in fact some pages of the review copy easily
got loose. These however are very minor afflictions.
Davidsons work is a remarkable example of a thorough and careful research on
what the Bible teaches on a single topic, i.e. sexuality. Furthermore, Davidson
demonstrates a comprehensive mastery of the secondary literature, as shown
by his extensive interaction with scholarship as reflected in 2368 footnotes and
a 152-page bibliography. Indexes of modern authors and biblical and extrabiblical references are important adjuncts to the book, providing helpful
resources for further study.
Summing up, this voluminous, broad, and detailed research has advanced the
understanding of the canonical OT theology of sexuality. One may not agree
with every single detail of Davidsons exegesis and interpretation of the many
biblical passages investigated; one may even take issue with his stance
regarding the role of women in the church. However, no serious student of
sexuality in the Bible can afford to ignore Davidsons research. This is not
merely another volume to be added to the scholars shelf, it is an encyclopedic
research that will remain a reference work for years to come.

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