David and Jonathan
David and Jonathan were heroic figures of the Kingdom of Israel, whose intimate relationship was recorded favorably in the Old Testament books of Samuel. There is debate amongst religious scholars whether this relationship was platonic, romantic but chaste, or sexual.
Jonathan, son of Saul
Jonathan was already a seasoned military leader when David was still a boy. During Saul's campaign to consolidate his kingdom, he placed Jonathan in charge of 2,000 men at Gibeah while Saul led another 3,000 around Bethel. Jonathan's group led the way in attacking a Philistine encampment. Saul then mustered Israelite forces nationwide to Gilgal to deal with the expect Philistine counterstrike. With superior forces, including some 3,000 chariots against the still relatively primitive Israelite army, the Philistines forced the Hebrews on the defensive, and many troops began to desert. It was here, at Gilgal, that Saul made the fatal mistake of offering sacrifice to God before the arrival of the prophet Samuel, prompting Samuel to declare that God had withdrawn his support of Saul as king. Only 600 men remained with Saul at the time. (1 Sam 3) Saul and Jonathan, meanwhile prepared to meet the Philistines at Micmash.
Through a daring tactic, Jonathan and his armor-bearer alone killed 20 Philistines, through the enemy army into disarray. Hebrew mercenaries who had earlier joined the Philistine army seized the opportunity to join their fellow Israelites and those among the Hebrew army who had deserted at Gilgal now rallied to Saul's and Jonathan's cause. The Philistines were driven back past Beth Aven. (1 Sam. 4)
However, during this time, Jonathan was out of communication with his father. He was thus unaware when Saul commanded a sacred fast for the army, with a penalty of death for any who did not observe it. When Jonathan inadvertently violated Saul's command by eating some wild honey, only the threat of mutiny by troops loyal to him prevented Saul from carrying out the death sentence on his son.
Although Saul left off from pursuing the Philistines after this, he—and presumably Jonathan with him—fought ceaselessly against the Israelites' enemies on all sides, including the nations of Moab, the Ammon, Edom, the Amalekites, and later battles againts the Philistines.
Story of David and Jonathan
It was at one of these battles against the Philistines that David first appeared on the scene. A handsome, ruddy-cheeked youth and the youngest son of Jesse, was before Saul after having slain the giant Philistine warrior Goliath with only a stone and sling (1 Sam. 17:57).
Jonathan was immediately struck with David on their first meeting: "When David had finished speaking to Saul, Jonathan became one in spirit with David, and he loved him as himself." (1 Sam. 18:1) That same day, Jonathan made an unspecified "covenant" with David, removing the rich garments he wore and offering them to his new young friend, including even his sword and his bow and his belt." (1|Sam.18:4 )
David rertuned from this battle to songs praises, giving him more credit even than Saul for the victory. This draw the jealousy of Saul, prompted by an "evil spirit from the Lord." (1 Sam. 18:5-10) As David grew into manhood, his reputation as a military commender grew stronger, and Saul attempted several more times to do away with him (1 Sam. 18:24-25). To get rid of David, Saul him the royal a daughter Michal in marriage, demanding 100 enemy foreskins in lieu of a dowry—hoping David will be killed trying to obtain them. David, however, returns with a trophy of double the number, and Saul has to fulfill his end of the bargain.
Later Saul ordered Jonathan to assassinate David, but Jonathan warned David to be on his guard and succeeded in dissuading the king from his plans, saying:
"Let not the king do wrong to his servant David; he has not wronged you, and what he has done has benefited you greatly. He took his life in his hands when he killed the Philistine. The Lord won a great victory for all Israel, and you saw it and were glad. Why then would you do wrong to an innocent man like David by killing him for no reason?" (1 Sam 19:4-6)
Brought to his senses by Jonathan's words Saul swore an oath not to do further harm to David: "As surely as the Lord lives, David will not be put to death."
The biblical writers, however, portray Saul as doomed to carry out his sorry fate, and the evil spirit from the Lord continues to harass him. Saul continues to devise a way to do away with David, but this time it is Michal who foils her father's plans by warning David to escape through their bedroom window.
Fleeing east past the Jordan to Ramah, David consults with Jonathan who assures him that Saul has no further plans to kill him. David insists, declaring that Saul is now keeping his plans from Jonathan because of Jonathan's closeness to David. The two men reaffirm their covenant of love for each other, and Jonathan pledges to discover Saul's true plans with regard to David. (1|Sam. 20:16-17|)
Jonathan approaches his father to plead David's cause: "Then Saul's anger was kindled against Jonathan. He said to him, 'You son of a perverse, rebellious woman! Do I not know that you have chosen the son of Jesse to your own shame, and to the shame of your mother's nakedness?'" (1 Sam. 20:30) Jonathan is so grieved that he does not eat for days (1 Sam. 20:34). He goes to David at his hiding place to tell him that it is unsafe for him and he must leave. Then "David rose from beside the stone heap and prostrated himself with his face to the ground. He bowed three times, and they kissed each other, and wept with each other; David wept the more. Then Jonathan said to David, 'Go in peace, since both of us have sworn in the name of the LORD, saying, "The LORD shall be between me and you, and between my descendants and your descendants, for ever."'" (1Sam. 20:41-42).
Saul continues to pursue David (1 Sam. 21-23:14), but David and Jonathan renew their covenant together once again (1 Sam. 23:15-18). David, meanwhile is forced into exile and ends up working as a mercenary captain for the Philistine king Achish. When Jonathan and Saul are slain on Mt Gilboa by the Philistines, however, (1 Sam. 31:2) David is not there. He composes a psalm of lamentation commemorating the death of both the fallen leaders:
Saul and Jonathan—in life they were loved and gracious, and in death they were not parted.
- They were swifter than eagles, they were stronger than lions.
- O daughters of Israel, weep for Saul, who clothed you in scarlet and finery,
- who adorned your garments with ornaments of gold.
He says of Jonathan:
- I am distressed for you, my brother Jonathan;
- greatly beloved were you to me;
- your love to me was wonderful, passing the love of women." —(2 Sam. 1:23-26)
Saul's younger son Ish-bosheth succeeded him as king of Israel, while David reigned as king of the tribe of Judah at Hebron. A civil war of several years followed, which ended after Saul's military commander went over to David's side and Ish-bosheth was soon assassinated, leaving David the unchallenged rule of both Israel and Judah until the rebellion of his son Absalom.
Interpretation of David and Jonathan's relationship
Platonic
The traditional view is that Jonathan and David loved one another as brothers. The book of Samuel document physical intimacy (hugging and kissing) between Jonathan and David, but does not indicate a sexual component to their love. Kissing is, even in modern times, a common social custom between men in the Middle East for greetings or farewells, and does not necessarily indicate a physical relationship.
Some scholars claim that the relationship between David and Jonathan, though strong and close, is ultimately a platonic friendship. This interpretation views the covenant made between the two men as a political, rather than affectionate, commitment. Jonathan and David agree to look out for one another and care for each other's family should one of them perish (a promise which David keeps).
Romantic interpretation
Other scholars, however, interpret the love between David and Jonathan as more intimate than friendship.[1][2] This interpretation views the bonds the men shared as romantic love, regardless of whether or not the relationship was physically consummated. Jonathan and David cared deeply about each other in a way that was certainly more tender and intimate than a platonic friendship.
The relationship between the two men is addressed with the same words and emphasis as loving heterosexual relationships in the Hebrew Testament: e.g. 'ahavah or אהבה (see Strong's Concordance with Hebrew and Greek Lexicon, Hebrew word #160; Gen. 29:20; 2 Sam. 13:15; Pro. 5:19; Sgs. 2:4-7; Sgs. 3:5-10; Sgs. 5:8) When they are alone together, David confides that he has "found grace in Jonathan's eyes," a phrase normally referring to Romantic or physical attraction. Throughout the passages, David and Jonathan consistently affirm and reaffirm their love and devotion to each other. Jonathan is willing to betray his father, family, wealth, and traditions for David.
The covenant made between the two men strengthens a romantic rather than political or platonic interpretation of their relationship. At their first meeting, Jonathan strips himself before the youth, handing him his clothing, remaining naked before him. When they first make their covenant, not long after their first meeting, the reason supplied is simply because Jonathan "loved [David] as his own soul." (1 Sam. 18:3). Each time they reaffirm the covenant, love (though not necessarily sexual in nature) is the only justification provided. Additionally, it should be observed that the covenants and affectionate expressions were made in private, like a personal bond, rather than publicly as would a political bond.
The fact that David refers to Jonathan as "brother" does not necessarily signify a platonic relationship. "Brother" was often used as a term of romantic, even erotic, affection in some ancient Mediterranean societies, and the word "sister" is used many times in the bible to represent a bride or a loved woman. For instance, "brother" is used to indicate long-term homosexual relationships in the Satyricon (eg. 9, 10, 11, 13, 24, 25, 79, 80, 91, 97, 101, 127, 130, 133), in the poetry of Catullus (Poem No. 100) and Martial (ie. 2.4, 7.24, 10.65), and in Apuleius' The Golden Ass (8.7). "From the middle of the second millennium B.C.E. ... it became usual for commoner husbands [in parts of the Mediterranean] to call their wives 'sister'" when they were in fact not siblings[3].
Although David was married, David himself articulates a distinction between his relationship with Jonathan and the bonds he shares with women. David is married to many women, one of whom is Jonathan's sister Michal, but the Bible does not mention David loving Michal (though it is stated that Michal loves David). He explicitly states, on hearing of Jonathan's death, that his love for Jonathan is greater than any bond he's experienced with women. Furthermore, social customs in the ancient Mediterranean basin, did not preclude extramarital homoerotic relationships. The Epic of Gilgamesh, which predates the Books of Samuel, depicts a remarkably similar homoerotic relationship between Gilgamesh and Enkidu.
Erotic interpretation
Though sex is never explicitly depicted, much of the Bible's sexual terminology is shrouded in euphemism. Numerous passages allude to a physically intimate relationship between the two men: Jonathan's disrobing, his "delighting much" in David, and the kissing before their departure. Saul accuses Jonathan of "confusing the nakedness of his mother" with David; the nakedness of one's parents is a common Biblical sexual allusion (e.g. Lev. 18:6-19; Lev. 20:11,Lev. 20:17-21; Ezek. 16:36-37; Ezek 23:10; Hab. 2:15; etc.).
Allusions to Jonathan and David
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The homoerotic interpretation can be found in later literature. For example, the anonymous Life of Edward II, ca. 1326 C.E., has: "Indeed I do remember to have heard that one man so loved another. Jonathan cherished David, Achilles loved Patroclus." We are also told that King Edward II wept for his dead lover Piers Gaveston as:"...David had mourned for Jonathan." The playwright Oscar Wilde invoked the example of David and Jonathan in defense of pederasty.
In the works of Roger of Hoveden, a twelfth century chronicler, it is described that "The King of France (Philip II Augustus) loved him (Richard the Lionheart) as his own soul." This is an obvious reference to David and Jonathan, and there is substantial evidence to suggest that Richard and Philip were homosexual lovers in the 1180s.
In Renaissance art, the figure of David took on a particular homoerotic charge, as can be seen in the colossal statue of David by Michelangelo and in Donatello's David. In many other works, such as the paintings of Caravaggio, [4] David is portrayed as a beautiful youth conquering a Goliath whose head is often the self-portrait of the artist, a coded expression of the artist's homoerotic attraction.
The indie rock band Belle & Sebastian's song "Jonathan David" interweaves references to the Biblical friends and/or lovers with what appears to be the "break-up" of two close male friends over a girl, with the strong suggestion that at least one of the two male friends is in love with his chum.
At his 1895 sodomy trial, Oscar Wilde uses the example of David and Jonathan as " 'the love that dare not speak its name,' such a great affection of an elder for a younger man as there was between David and Jonathan, such as Plato made the very basis of his philosophy, and such as you find in the sonnets of Michelangelo and Shakespeare. It is that deep, spiritual affection that is as pure as it is perfect. It dictates and pervades great works of art like those of Shakespeare and Michelangelo, and those two letters of mine, such as they are. It is in this century misunderstood, so much misunderstood that it may be described as the 'Love that dare not speak its name,' and on account of it I am placed where I am now. It is beautiful, it is fine, it is the noblest form of affection. There is nothing unnatural about it. It is intellectual, and it repeatedly exists between an elder and a younger man, when the elder man has intellect, and the younger man has all the joy, hope and glamour of life before him. That it should be so, the world does not understand. The world mocks at it and sometimes puts one in the pillory for it."
In his Lambeth essay of December 2007, James Jones the Bishop of Liverpool, drew particular attention to the relationship between David and Jonathan. Describing their friendship as: emotional, spiritual and even physical. There was between them a deep emotional bond that left David grief-stricken when Jonathan died. But not only were they emotionally bound to each other they expressed their love physically. Jonathan stripped off his clothes and dressed David in his own robe and armour. With the candour of the Eastern World that exposes the reserve of Western culture they kissed each other and wept openly with each other. This intimate relationship was sealed before God - it was not just a spiritual bond it became covenantal. He concludes by affirming: Here is the Bible bearing witness to love between two people of the same gender.[5]
ReferencesISBN links support NWE through referral fees
- Jonathan Loved David: Homosexuality in Biblical Times (ISBN 0-664-24185-9) by Tom Horner, Ph.D. (pgs 15-39)
- What the Bible Really Says About Homosexuality (ISBN 1-886360-09-X) by Daniel A. Helminiak, Ph.D. (pgs 123-127)
- Lord Given Lovers: The Holy Union of David & Jonathan (ISBN 0-595-29869-9) by Christopher Hubble. (entire)
- "The Significance of the Verb Love in the David-Jonathan Narratives in 1 Samuel" by J. A. Thompson from the Vestus Testamentum 24 (pgs 334-338)
References
- ↑ Boswell, John. Same-sex Unions in Premodern Europe. New York: Vintage, 1994. (pp. 135-137)
- ↑ Halperin, David M. One Hundred Years of Homosexuality. New York: Routledge, 1990. (p. 83)
- ↑ M. K. Hopkins. (1983) "Brother-Sister Marriage in Roman Egypt." Comparative Studies in Society and History. 22 (pg. 311)
- ↑ See David with the Head of Goliath (Vienna) (Caravaggio) and David with the Head of Goliath
- ↑ http://liverpool.anglican.org/people/bishops/jamesspeeches/0712_Lambeth_essay.htm
Romantic love expositions
- John Boswell's Same-Sex Unions in Premodern Europe (pgs. 67-71)
- Craig Williams' Yale University Ph.D. Dissertation Homosexuality and the Roman Man: A Study in the Cultural Construction of Sexuality (pg. 319).
See also
- History of Early Christianity and Homosexuality
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