David and Jonathan

From New World Encyclopedia
File:Jonathan warns david.jpg
Jonathan (right) warns David of Saul's murderous plans.

David and Jonathan were heroic figures of the Kingdom of Israel, whose relationship was recorded the Old Testament books of Samuel. Jonathan, the eldest son of King Saul, was a military commander in his own right who won important battles against the Philistines. After David emerged on the scene as a mere boy who slew the Philistine champion Goliath, Jonathan befriended David. Jonathan later protected David against Saul's fits of murderous jealousy, saving his life on several occasions. There is debate among religious scholars as to whether this relationship was platonic, romantic but chaste, or sexual.

David composed a psalm in honor of Saul and Jonathan after their deaths, in which he praised Jonathan's love as "surpassing that of women." Although David later fought a civil war against Saul's son Ish-bosheth, he spared Jonathan's son Mephi-bosheth, keeping him under house arrest in Jerusalem.

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 to the lead in attacking a Philistine encampment. Saul then mustered the Israelite tribesmen nationwide at Gilgal to deal with the expected 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mistake of offering sacrifice to God before the arrival of the prophet Samuel, prompting Samuel to declare that God had withdrawn his support of Saul as king.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. Saul and Jonathan, meanwhile prepared to meet the Philistines at Micmash. (1 Sam 3)

File:Jonathan-against-the Philistines.jpg
Jonathan and his armor-bearer sneak up on a group of Philistines

Through a daring tactic, Jonathan and his armor-bearer alone then killed 20 Philistines, throwing the enemy army into disarray. Jonathan's victory caused Hebrew mercenaries who had earlier joined the Philistines to change sides and 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 consequently 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 the fast 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, Ammon, Edom, the Amalekites, and later battles against 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 brought 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 (1|Sam. 18:4). David returned from this battle to songs praise that gave him more credit than Saul for the victory. This drew 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 even stronger. "Saul has killed his thousands," when the popular song, "and David his tens of thousands." Saul now saw David as a serious threat and attempted several more times to do away with him (1 Sam. 18:24-25). Promising David the hand of the royal daughter Michal in marriage, Saul required 100 enemy foreskins in lieu of a dowry, hoping David will be killed trying to obtain them. David, however, returned with a trophy of double the number, and Saul had to fulfill his end of the bargain.

Later Saul ordered Jonathan to assassinate David, but Jonathan instead warned David to be on his guard. Jonathan then 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," he said, "David will not be put to death." The biblical writers, however, portray Saul as doomed to carry out his tragic fate, and the evil spirit from the Lord continued to harass him.

File:Saul threatens jonathan.jpg
Saul threatens Jonathan for defending David.

Saul thus continued to devise a way to do away with David, but this time it is Michal who foiled her father's plans by warning David to escape through their bedroom window. Fleeing east past the Jordan to Ramah, David consulted with Jonathan, who assured him that Saul had no further plans to kill him. David insisted, however, declaring that Saul was now keeping his plans from Jonathan because of Jonathan's closeness to David. The two men reaffirmed their covenant of love for each other, and Jonathan pledged to discover Saul's true plans with regard to David. (1|Sam. 20:16-17|)

Jonathan approached his father to plead David's cause: "Saul's anger flared up at Jonathan and he said to him, "You son of a perverse and rebellious woman! Don't I know that you have sided with the son of Jesse to your own shame and to the shame of the mother who bore you? 31 As long as the son of Jesse lives on this earth, neither you nor your kingdom will be established. Now send and bring him to me, for he must die!" (1 Sam. 20:30-31) This time, when Jonathan attempted to dissuade Saul from his rahs course, the king hurled his spear at his son. Knowing that Saul did intend to kill David, Jonathan was so grieved that he did not eat for days (1 Sam. 20:34).

File:Jonathan Embraces David from Caspar Luiken.jpg
Jonathan embraces David by Caspar Luiken (1712)

He then went to David at his hiding place to tell David that he must leave. "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).

David then became an outlaw and a fugitive, gathering a band of several hundred men loyal to him. Saul, continuing to see him as a threat to the throne, continued to pursue him. Jonathan, however, renews his covenant with David and even pledges to honor David as king, saying: "My father Saul will not lay a hand on you. You will be king over Israel, and I will be second to you. Even my father Saul knows this." (1 Sam. 23:15-18).

David eventually ended up working as a mercenary captain for the Philistine king Achish. When Jonathan and Saul were slain on Mt Gilboa by the Philistines, however, (1 Sam. 31:2) David was not involved. Hearing of their deaths, composed a psalm of lamentation commemorating both of 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.

Jonathan's love for David may also been seen to be an expression of his recognition that David was destined to be king, since not even the courageous Jonathan himself had dared to face the Philistine champion Goliath. Jonathan said to David at their last meeting, "Thou wilt reign over Israel and I will be thy second" (I Sam. xx. 30-31, xxiii. 17; comp. xviii. 5). In fact, their covenant stipulated that David should not exterminate Jonathan's posterity (I Sam. xx. 15, 42).

In rabbinical tradition, Jonathan's love for David is considered the type of disinterestedness (Ab. v. 17). Jonathan is ranked by Rabbi Judah the Saint among the great self-denying characters of Jewish history. However, another rabbi remarked that his love for David may have been a result of his conviction that David's great popularity was certain to place him on the throne in the end (B. M. 85a). One tradition holds that Jonathan shared in Saul's guilt of the slaughter of the priest of Nob (I Sam. xxii. 18-19), which Jonathan could have prevented by providing David two loaves of bread (Sanh. 104a).

Romantic and erotic

File:Jonathan Lovingly Taketh His Leave of David by Julius Schnorr von Carolsfeld.jpg
"Jonathan Lovingly Taketh His Leave of David" by Julius Schnorr von Karolsfeld

Some modern scholars, however, interpret the love between David and Jonathan as more intimate than mere friendship.[1] 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.[2] 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. At their first meeting, Jonathan strips himself before the youth, handing him arms and at least the outer layers of his clothing. 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 is the only justification provided. Critics of this view insist that the this love is simply based on Jonathan and David's mutual bond for each other as soldiers, similar to Jonathan's earlier relationship with his armor-bearer.

Although both Jonathan and David were married, David himself articulates a distinction between his relationship with Jonathan and the bonds he shares with women. David 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, possibly homo-erotic relationship between Gilgamesh and Enkidu.

Mevertheless, it must also be kept in mind that Hebrew law and custom was strongly opposed to homosexual love.

David and Jonathan
The Biblical account of David and Jonathan has been read by some as the story of two lovers.
"La Somme le Roy," 1290 C.E.; French illuminated ms (detail); British Museum

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.).

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."

In Renaissance art, the figure of David took on a particular homo-erotic charge, as can be seen in the colossal statue of David by Michelangelo and in Donatello's David.

At his 1895 sodomy trial, Oscar Wilde uses the example of David and Jonathan as "the love that dare not speak its name."

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... 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.[3]

Critical view

File:David-and-mephibosheth.jpg
David shows kindness to Saul's grandson, Mephi-bosheth

Biblical scholarship has long recognized a concern in the narrative of the Books of Samuel to present David as the sole legitimate claimant to the throne of Israel. The story of Jonathan's unity with David, including his willingness to accept David rather than himself as king, is thus seen as a device showing that Saul's heir-apparent recognized God's supposed plan to place David on the throne instead of Saul. The story evolved in the context of the biblical writers' agenda to strengthen the fragile unity of the northern and souther tribes, and later to bolster the claim of Jerusalem as the only legitimate center of worship. This fiction of Jonathan ceding his kingdom to David, of course, could not be challenged, since Jonathan was killed at Gilboa, by the very Philistine enemy with whom David was then allied. In fact, the house of David continued to war against the house of Saul for several years until treason of Saul's former commander Abner and the assassination of Ish-bosheth put an end to northern opposition to David's rule for the time being.

While this does not rule out the possibility of romantic or homosexual love between the David and Jonathan, this scenario is better seen as a product of contemporary ideological agendas than historical reality.

References
ISBN 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

  1. Boswell, John. Same-sex Unions in Premodern Europe. New York: Vintage, 1994. (pp. 135-137)
  2. Halperin, David M. One Hundred Years of Homosexuality. New York: Routledge, 1990. (p. 83)
  3. 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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