Biblical Questions
Biblical Answers

Based on a sermon I gave at Lavender Road Metropolitan Community Church in June of 1998.

Through scriptures, synagogues, churches, books and movies the fame of King David has been widely proclaimed. And rightly so! David was a passionate and powerful person whose zeal for life was only surpassed by his devotion to God and his unmistakable humanity. In David we see how a fallen human being with obvious imperfections can become one of God's most useful and respected servants. If David can do it, so can we!

Because of his love for God and country, David boldly slew the giant Philistine Goliath and performed many other Herculean acts. He spared the life of King Saul, despite Saul's intent to destroy him. He valiantly led the armies of Israel against all her enemies.

David was also the most famous ancestor of Jesus the Christ. Our Savior isn't called the Child of Abraham or the Child of Moses, but is universally celebrated as the Son or Child of David:

"And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the son of David; they were sore displeased" (Matt. 21:15).

More than any other Biblical character, David fully typifies the extremes of human nature and divine potential.

II Samuel 11:1-15 tells us that in order to marry Uriah the Hittite's wife Bathsheba, David had Uriah sent to the front lines to die! Such unscrupulous actions stand in sharp contrast to his beautiful Psalms by which ones soul is lifted into the ecstasies of pure love of God. Through his varied and colorful experiences Jews, Christians and Muslims all find in David "a macho image of what a man should be." He was, in modern parlance, a man's man, a true macho man.

But, how about us? Is there anything in this powerful servant of God's varied experiences that would recommend him to lesbian and gay Christians as an example of inspiration? What would you say if I told you that David was, at the very least, bisexual and that the love of his life was another man?

What if the man traditional Judeo/Christian/Islamic religion promotes as the epitome of godliness, the standard to be emulated by all godly men, was among the ten to fifteen percent of any given population whose sexual orientation is not heterosexual? Absurd? Blasphemous? Well, lets see.

If you would like to follow along in your Bibles, please turn to the Book of I Samuel. I'll be using the Authorized King James Version unless otherwise noted.

After killing Goliath, the Gath Philistine (no relation to modern Palestinians by the way, the Philistines were a Greek sea-faring people), David went to King Saul for an honorific ceremony. Following that meeting, it appears, David met Saul's gay son Jonathan. It was, if we take the Scripture literally, love at first sight.

I Samuel 18:1 tells us that:

... the soul of Jonathan was knit with the soul of David, and Jonathan loved him [David] as his own soul."

Jonathan loved (Hebrew: 'ahab which includes both family and sexual love) David at first sight. The text says their souls were "knit together" (Hebrew: Qashar which means to tie, physically or mentally in love or league). Their mutual feelings were very strong; it was "love at first sight." This is even as we read about Adam and Eve:

Genesis 2:24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.

Jonathan and David's souls were "knit together", the two became "one flesh."

Attempting to deny what the Bible clearly teaches about these two men, some people inaccurately interpret this joining together of their souls as strictly platonic. Platonic love is never referred to as love at first sight and as we will see this was only the beginning of their relationship.

At Saul's insistence David moved into the royal household and things quickly heated up between Jonathan and David.

The Marriage

I Samuel 18:3 Then Jonathan and David made a covenant, because he loved him as his own soul.
4 And Jonathan stripped himself of the robe that was upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle.

The Byington Translation has this as they "pledged themselves to each other, in the love that he had for him ..." and tells us that "Jonathan stripped off the robe he had on and gave it to David..."

This ritual declared the establishment of a covenant of love and marriage between the two men under the ancient customs. "Their souls were knit together," they loved one another and became "one flesh" (verse 1), they exchanged their coverings (verses 3 and 4) and were married.

This covering of one another is later reflected in the marriage canopy under which Jewish marriages are conducted. The exchanging of their weapons and so on is reflected in the custom of the couple feeding one another cake. From this point on there is no textual question about their relationship being merely platonic. If these verses concerned a male and a female there would be no debate about how they should be interpreted.

Shortly after Jonathan and David consummated their marriage (were knit together as one flesh) Jonathan's father, king Saul, arranged for David to marry his daughter (Jonathan's sister) Merab. This was no coincidence! In context, as we will see below, Saul knew about their relationship and probably their marriage and was trying to intervene by offering David his daughter instead.

The Israelites were not a large nation of people. Their future depended on offspring, especially males (for the military requirements) and King Saul doubtless wanted an heir for Jonathan to safeguard his dynasty as well. Also, while history is mute on the matter, it is likely that homophobia existed among the Israelites as it did among most other ancient peoples. For these reasons, and possibly others, Saul was opposed to the Marriage. The only condition Saul set for the marriage of David and Merab was that David had to agree to be "valiant" for him:

I Samuel 18:17 And Saul said to David, Behold my elder daughter Merab, her will I give thee to wife: only be thou valiant for me, and fight the LORD'S battles. For Saul said, Let not mine hand be upon him, but let the hand of the Philistines be upon him.

Why did Saul give his daughter to David in marriage? The timing is very telling. Remember, this was before the real problems we know about arose between the Saul and David. All we know at this point is that David was already being honored, that he and Jonathan had married and that Saul didn't approve. Marrying the king's daughter elevated a person in rank and was considered an honor. Why would Saul want to elevate him?

Merab was given to David as a bribe.

Saul wanted David to battle the Philistines, believing that in such a battle David would surely be killed. This would be a win-win for Saul. He would end the marriage between David and Jonathan before it became common knowledge, Jonathan would be given a wife and everything would continue as before. David's glorious death in battle in Saul service would elevate Saul stature as a leader. At this point this is the only logical interpretation of these texts.

Another question is why would Saul first marry David to Merab when, as king, Saul could have simply ordered David to join the war without giving up his daughter. There's only one reason, to explain the closeness between Jonathan and David. "Sure they were close," Saul could say, "David was his brother-in-law after all!" There's no other logical explanation for this turn of events.

The idea of "being valiant" here in the Hebrew is two-fold. First, to be valiant David was to be bën, (a father to children); and secondly, he must be chayil (a good, efficient fighter). Now, one might expect the condition of loyalty to the king as a good soldier, but why would Saul also make David promise to father children? The obvious contextual answer, in light of the preceding verses, is that this was Saul's way of saying: "Hey look David, your a good fighter, the people love and respect you, but this thing with my son has got to stop. You just need a good woman" (which is still a common misconception by many who view homosexuality as anything other than a natural sexual orientation). Producing children would require David and Merab to cement their marriage and embrace their roles as parents.

I Samuel 19:1 And Saul spake to Jonathan his son, and to all his servants, that they should kill David.
2 But Jonathan Saul's son delighted much in David: and Jonathan told David, saying, Saul my father seeketh to kill thee: now therefore, I pray thee, take heed to thyself until the morning, and abide in a secret place, and hide thyself:
3 And I will go out and stand beside my father in the field where thou art, and I will commune with my father of thee; and what I see, that I will tell thee.

Now "the plot thickens."

Saul obviously intended Jonathan to inherit the throne one day. For that to happen Jonathan also needed to be "valiant." An openly gay king would have been unheard of during this period among these people. Jonathan's homosexuality, in Saul's mind, constituted a serious threat to his legacy. Looked at objectively, this is by far the most likely cause of Saul's determination to have David killed and for his giving his own daughter to a man the people loved but he despised.

When Jonathan learned of Saul's plans to kill David, he quickly warned him, as a lover would. The reason for this warning is quite interesting. The Authorized King James Version (the textus receptus), the Masoretic Text (the Hebrew Bible), and the Revised Standard Version all agree that Jonathan quote, "delighted much in David." The Byington translation says that "Jonathan liked David very much," The Jerusalem Bible says "Jonathan held David in great affection," while the NIV paraphrase says "but Jonathan was very fond of David," and so sought to divert Saul's wrath.

Was Jonathan's fondness for David simply platonic? As we have seen above (18:1-3) they have already made love and undertaken the customary marriage rites, although they clearly kept this part a secret our of rear of Saul. The Hebrew text says literally that Jonathan desired (châphèts) David. This is the same word used in verses such as Genesis 34:19 where Shechem sexually desired Dinah. Its meaning is clear. Jonathon's love for David was the love of a husband.

In the following verses the homosexual aspect of their relationship is made undeniable for those accept the text as it is:

I Samuel 20:24 So David hid himself in the field: and when the new moon was come, the king sat him down to eat meat.
25 And the king sat upon his seat, as at other times, even upon a seat by the wall: and Jonathan arose, and Abner sat by Saul's side, and David's place was empty.
26 Nevertheless Saul spake not any thing that day: for he thought, Something hath befallen him, he is not clean; surely he is not clean.
27 And it came to pass on the morrow, which was the second day of the month, that David's place was empty: and Saul said unto Jonathan his son, Wherefore cometh not the son of Jesse to meat, neither yesterday, nor to day?
28 And Jonathan answered Saul, David earnestly asked leave of me to go to Bethlehem:
29 And he said, Let me go, I pray thee; for our family hath a sacrifice in the city; and my brother, he hath commanded me to be there: and now, if I have found favour in thine eyes, let me get away, I pray thee, and see my brethren. Therefore he cometh not unto the king's table.
30 Then Saul's anger was kindled against Jonathan, and he said unto him, Thou son of the perverse rebellious woman, do not I know that thou hast chosen the son of Jesse to thine own confusion, and unto the confusion of thy mother's nakedness?

Here Jonathan desperately attempts to protect David from his father's wrath. Saul's response is unmistakable, and for too many of us quite familiar!

The Authorized King James Version is surprisingly candid here: "Thou son of the perverse rebellious woman, do not I know that thou hast chosen the son of Jesse to thine own confusion, and unto the confusion of thy mother's nakedness?"

In The New King James Version Saul becomes angry with Jonathan for lying to him about David's whereabouts, and shouts: "You son of a perverse, rebellious woman! Do I not know that you have chosen the son of Jesse [David] to your own shame, and to the shame of your mother's nakedness?"

What could be more clear?

Here Saul directly calls his son Jonathan "a shameful pervert" ('âvâh)! Depending on where the English translations place the comma -- biblical Hebrew didn't use them -- before or after the words perverse and woman, Saul may even be calling his son a "perverse woman," in other words, a homosexual, directly. Different versions handle these words variously. Regardless of the translation however, Saul is here directly accuses Jonathan and screaming: "Don't lie to me, I know about you and David, you're a couple of sexual perverts who shame both me and your mother!"

Saul opinion is clearly not favorable of homosexuals! God however blessed both Jonathan and David thus showing that HaShem does not share Saul's opinions!

Following this heartrending condemnation bu Saul, Jonathan and David met secretly in the woods. The biblical record of this rendezvous is charged with love and sexual passion as the two men intimately kiss, embrace and make love:

I Samuel 20:41 And as soon as the lad was gone, David arose out of a place toward the south, and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded."

"...until David exceeded." The Hebrew word translated as "exceeded" here is Gadal and is very telling! It literally means to grow, become great; to promote or to make powerful. Remember that this was one of the lowest points in David's life. His mentor King Saul was seeking his death, Jonathan had just come into the woods where he was hiding to tell David he needed to flee for his life. David realized he would have to abandon his true love (Jonathan) and give up the life he had created for himself in disgrace.

As in English the context in which a word is used can often alter its meaning so we need to determine from the context what Gadal means here.

David obviously didn't remain hidden in the woods until becoming the great leader he eventually became and so the word can not be referring to his becoming "great" or "powerful" in that way. The only other possible meaning for this phrase in context is that they embraced, cried and kissed until David had "grown" or become fully erect and virile, until he and obviously Jonathan, became "great" or "swollen" and found solace in physical love. This is the only conceivable meaning of this verse. Again, had Jonathan been a woman there would be no question about what is being said here.

After this touching scene, David fled from Saul's wrath, kissing his lover good-bye.

I Samuel 20:42 And Jonathan said to David, Go in peace, forasmuch as we have sworn both of us in the name of the LORD, saying, The LORD be between me and thee, and between my seed and thy seed for ever. And he arose and departed: and Jonathan went into the city.

Later Jonathan again meets David in the woods and the two re-swear their undying love and devotion:

I Samuel 23:16 And Jonathan Saul's son arose, and went to David into the wood, and strengthened his hand in God.
17 And he said unto him, Fear not: for the hand of Saul my father shall not find thee; and thou shalt be king over Israel, and I shall be next unto thee; and that also Saul my father knoweth.
18 And they two made a covenant before the LORD: and David abode in the wood, and Jonathan went to his house.

And again, if this was a heterosexual couple there would be no doubt about how the episode should be understood: David returned and was again camped in the forest. Jonathan went to him, encouraged him in God and the two men renewed their "covenant" to one another before HaShem. The text is clear that this was their marriage covenant when Jonathan says David will reign as king and that he will rule beside him, as his spouse: "...thou shalt be king over Israel, and I shall be next unto thee." In other words, You David will be the king and I will be, so to speak, your queen!

Some have argued that Jonathan is saying he will rule after David however that no sense as they were about the same age and considering that Jonathan was heir to the throne after Saul, not David.

Recall how I interpreted Saul's accusation that Jonathan and David were "sexual perverts who shame both me and your mother!" Here Jonathan confirms this understanding of their relationship. Not only does he promise loyalty to David, to be his "queen," he also says, "I shall be next unto thee; and that also Saul my father knoweth." Saul knows what about their marriage at least by this point. That knowledge lies at the heart of Saul's desire to have David killed. It is obvious!

After Saul and Jonathan's death David remembered his spouse fondly and lamented:

II Samuel 1:26 I am distressed for thee, my brother Jonathan; very pleasant hast thou been unto me. Thy love to me was wonderful, passing the love of women.

With the possible exception of certain of his Psalms to God, one seeks in vain for any description of love more profound or heartfelt from David than this. We know from Scripture that David had sex with women, many of them, but these relationships were little more than sexual conquests of matters of political expediency -- with the possible exception of his relationship with Bathsheba. But clearly Jonathan was the love of David's life. He loved him with a love surpassing all others. Jonathan was David's husband and one true love, the others meant nothing by comparison.

Such profound love is a wonderful example for all gay and lesbian people. Despite what we are told by our homophobic culture and by some of our brothers and sisters in Christ -- and as many of us have discovered on our own -- like David and Jonathan, lesbian, gay, bisexual and transgendered people can indeed find lasting love, both with God and with a loving and caring spouse.

The potential depths of lavender love was perhaps never expressed more beautifully than in the vows exchanged by Naomi and Ruth. Their vow to one another forms the heart of many wedding vows still taken today. I'm sure you will recognize it:

Wherever you go, I will go;
And wherever you lodge, I will lodge;
Your people shall be my people,
And your God, my God.
Where you die, I will die,
And there will I be buried.
Yahveh do so to me, and more also,
If anything but death parts you and me. (Ruth 1:16,17)

BIBLICAL VERSIONS EMPLOYED


• AV: Authorized (King James) Version, New Scofield edition, Oxford University Press, New York, 1967
• BT: Stephan T. Byington Translation, Watchtower Bible and Tract Society of Pennsylvania, 1972 (please note: this is not the New World Translation by the same publishers).
• HS: The Holy Scriptures: A Jewish Bible According to the Masoretic Text, "SINAI" Publishing, Tel Aviv, Israel, 1977
• JB: The Jerusalem Bible, Doubleday, New York, 1968
• NIV: The New International Version, International Bible Society, East Brunswick, NJ, 1978
• RSV: The Revised Standard Version, American Bible Society, New York, 1971
• Hebrew word Translations from: Strong's Exhaustive Concordance of the Bible: A Concise Dictionary of the Hebrew Bible, James Strong, S.T.D.,LL.D., MacDonald Publishing Co. McLean Virginia, no date given.

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