The Virtuous Woman: Decoding the 'Jezebel' Spirit And Autonomous Feminine Power

Say it with me;

Jezebel

What does it really mean when we call a woman a Jezebel?
What comes to your mind? I want you to be completely honest...

Is it anything along the lines of a seductress? Perhaps a sexual pleasure-seeking manipulator?

Pause there. 

I want you to hold that thought, because before we proceed, I must ask a more dangerous question:

Is that actually what scripture says?

Sit with that, because what we are about to circle here is potent.

So  Jezebel..

Who was she? In my contemplations, I have often wondered how a Queen became a seductress culturally. The name itself is used to describe promiscuous, cantankerous women, or women who are sexually autonomous with great influence. The name Jezebel itself when used, invokes a heavy spiritual tone of negativity

But this depiction does not match the record.

According to 1st Kings 16-21 and 2nd Kings 9, she was a Phoenician princess married to King Ahab of Israel. She is famous for Baal worship and persecuting the prophets. With her political influence, she orchestrated the death of Naboth to usurp his vineyard.  

Before we proceed, this is not an attempt to glorify Jezebel.  She was the puppet master of political and spiritual chaos and has been the accomplice to several murders. This doesn't serve to dampen or soften that hard truth.

What I am circling here is her memory, not her morality. 

As nowhere in the record shows that she is notorious for sexual seduction. 

So the deeper question is, where did this come from?

In my pursuit of knowledge to uncover this,  I recognize that scripture often eroticizes idolatry. Israel is said to "whore after other gods" and has committed "adultery" against the Most High. Examples include Jerusalem and Samaria "playing the harlot", using their beauty to draw in "lovers" (idols) instead of their husband (The Most High). 

This word play and imagery is fascinating and powerful, but above all intentional.
It unveils the exclusivity, intimacy, love and loyalty between Israel and the Most High. 
He is being depicted as a husband who protects, provides, and serves, which was intentional. 

Idolatry was the act of forfeiting this agreement. It is the pledging allegiance and loyalty to another god for provision, protection and safety.

Based on reasonable doubt, the prophets did not eroticize this covenant to sexualize the woman's body. They used this language to convey Israel's unfaithfulness in an emotionally explosive way.

"You have been unfaithful"
"You have played the harlot"
"You have gone after other lovers"

Idolatry has been repeatedly expressed by way of sexual metaphors.  So with the rising of Queen Jezebel being the face of idolatry at that moment in time, these metaphors attached themselves to the identity of that particular woman.

That metaphor became a memory

That memory became an archetype

That archetype has now taken on flesh and has embedded itself in culture for many moons

But why did hers? Why is there a Jezebel spirit?

Didn't many rulers, including men, led Israel astray?

King Solomon? Known far and wide for his wisdom, built altars for foreign gods after falling under the spell of his wives and concubines. The record explicitly says his heart was turned after other gods.

How about Ahab? Who officially sanctioned Baal worship across the land?

Why isn't there a Manasseh spirit? He practiced sorcery and built altars to idols in the temple itself

Why not a Jeroboam spirit? Jeroboam built golden calves for worship and lead the nation into idolatry

Or Omri? He who is said to do more evil than all who came before him.
Yet, his name is not used as a cultural insult?

Each of these men and more has led Israel and her sister Judah into the arms of other lovers
Each and every one, has sparked the breaking of the sacred covenant between the bride and the groom

Yet, from a cultural standpoint, their names aren't used to refer to spiritual manipulation

But Jezebel's did?

Why did the idolatry metaphors attach more easily to a female political figure than to several male kings? If so, what does that reveal about how archetypes form on a cultural basis?

Interestingly, the name Jezebel appears again centuries later in the New Testament in the book of Book of Revelation 2:20. A woman within the church at Thyatira is referred to as “that woman Jezebel,” who calls herself a prophetess and leads believers into idolatry and sexual immorality.

But here is something worth pausing over. By the time the book of Revelation was written, the historical Queen Jezebel of Israel had been dead for nearly nine centuries.  

In other words, Jezebel had already evolved from a historical queen into an archetype. A symbolic label used to describe someone who leads others into idolatry and spiritual compromise, described by way of sexual metaphors, using phrases such as "sexual immorality". 

Idolatry and sexual immorality appear side by side not necessarily because they are identical acts, but because the prophets frequently used the language of adultery and prostitution as metaphors for covenant betrayal.

The author of Revelation did not need to explain the reference. The audience already understood what “Jezebel” represented. Which means what we are experiencing culturally today with the word “Jezebel” to describe certain wome, was already underway in the first century.

When Jezebel dies, she does something unexpected, which has been misinterpretaed.

She paints her eyes and arranges her hair before facing Jehu. Many people interpret this as seduction. But historically, is that interpretation certain? 

In the ancient Near East, royal women adorned themselves before death or battle as a sign of dignity and defiance, not seduction. Some scholars believe Jezebel was not trying to seduce Jehu.

She was preparing herself to die like a queen.Standing in the window of the palace, dressed and adorned, she confronts him publicly.

She does not beg.

She does not hide.

She faces her execution with political defiance.

Even in death, she behaves like royalty.

Other queens have done so historically.

Let us examine Cleopatra VII. Ancient historians like Plutarch describe how Cleopatra carefully prepared herself before her suicide after the defeat by Octavian. She bathed and adorned herself in royal clothing. 

What about the ancient Romanian noble women? Who have been recorded by the ancient historian Tacticus who said that before execution or suicide, they would bathe, arrange their hair and dress royally and maintain an aristocratic posture? 

This was considered a final assertion of honor and status, NOT SEDUCTION. 

This can be communicated as political defiance, that screams: 

"I die as who I am. I die royally, I die as a Queen."

So reframe this imagery now:

Queen Jezebel meets Jehu at the window, knowing she's about to die. Adorned regally, hair groomed, painted face.

She then calls him

“Is it peace, Zimri, murderer of your master?”

That line references another coup in Israel’s history, mocking him.

Does that sound like seduction? 

I hope this picture is reframed in a new light.

I now ask my question again... why Jezebel?

Is it because she did not operate quietly? Is it possible because she ruled visibly with authority and heavily influenced politics in a male-dominated society?

History has proven that there is no middle ground for women who wield heavy power.
It is either sanctification: being seen as a symbol of purity

Or demonisation: being seen as dangerous, excessively sexual or as a tyrant

If one does not fall into one of these categories, she is simply erased or re-shaped to fit the narrative

Is it then worth considering that Jezebel's sexualization over time has sprung from her visible authority?

I ask these questions purely out of curiosity, not reproach.

The binary opposition/poster child would be considered the "Virtuous Woman" from Proverbs 31.
From a cultural standpoint, she has also had her fair share of misinterpretation.
She is seen as a purely domesticated woman, quiet, submissive, chaste... almost like a wallflower.

Bare with me as I probe here

But can wallflowers oversee operations?

Can a timid woman negotiate the purchase of land?

Can someone who is merely decorative, plant vineyards, manage servants and run profitable trade?

Can a woman with no agency stretch out her hands to the poor while simultaneously conducting business with merchants?

The Proverbial woman rises while it is still night. She manages provisions. She directs labor. She plants vineyards. She trades profitably. 

This is not the depiction of a passive woman.

This is the portrait of a strategist, a manager, a leader and an entrepreneur.

She is bold, and her strength is unmistakable.

The word virtuous is chayil, 𐤇ַ𐤉ִ𐤋 , which translates to warrior-like excellence, valor, capability and in some cases, as powerful as an army.  This is the same word used in other places in scripture to describe mighty men of valor.

Judges 6:12, the angel addresses Gideon, saying, "The Lord is with you, mighty man of valor."

In 2 Samuel 24:9, the word is used to describe the fighting men of Israel

Exodus 18:21, Moses is advised to appoint leaders over Israel and the instruction is to choose "able men". The word chayil was used.

This does not sketch an image of fragile femininity. It introduces a formidable woman whose strength operates through wisdom, strength, industry and influence.

Isn't it so ironic?

One powerful woman was remembered as a seductress who was dangerous and sensual
Another powerful woman was remembered as a servant who was contained, desexualized and agreeable

Yet BOTH of them, in the text itself, are far more complex than the cultural memory that followed.

This binary has been weaponised against women...

Especially women who are sensual, confident, enjoy pleasure without shame, speak with authority and take up space. 

The Song of Solomon celebrates erotic desire without shame or guilt. In the scriptures, the female counterpart speaks boldly of longing and her need for pleasure. Desire is not demonised; it is poetry.
For example, it says that the woman asks her lover for his kisses, she searches the city for her beloved and invites him into her garden to taste its choice fruits. There is an open celebration of pleasure of their union, and her desires are not silenced. 

So is the issue really sensuality?

Or is it autonomous femininity?

These questions are not meant to be answered quickly.  It is meant to be sat with.

Women are not called to be shadows

The feminine, in all her forms, has never been easily contained

They are called to be women of chayil

Think on these things and be well, beloved

A 🧿🪶

Proverbs 31

10 Who can find a virtuous woman? for her price is far above rubies.

11 The heart of her husband doth safely trust in her, so that he shall have no need of spoil.

12 She will do him good and not evil all the days of her life.

13 She seeketh wool, and flax, and worketh willingly with her hands.

14 She is like the merchants' ships; she bringeth her food from afar.

15 She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens.

16 She considereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard.

17 She girdeth her loins with strength, and strengtheneth her arms.

18 She perceiveth that her merchandise is good: her candle goeth not out by night.

19 She layeth her hands to the spindle, and her hands hold the distaff.

20 She stretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy.

21 She is not afraid of the snow for her household: for all her household are clothed with scarlet.

22 She maketh herself coverings of tapestry; her clothing is silk and purple.

23 Her husband is known in the gates, when he sitteth among the elders of the land.

24 She maketh fine linen, and selleth it; and delivereth girdles unto the merchant.

25 Strength and honour are her clothing; and she shall rejoice in time to come.

26 She openeth her mouth with wisdom; and in her tongue is the law of kindness.

27 She looketh well to the ways of her household, and eateth not the bread of idleness.

28 Her children arise up, and call her blessed; her husband also, and he praiseth her.

29 Many daughters have done virtuously, but thou excellest them all.

30 Favour is deceitful, and beauty is vain: but a woman that feareth the Lord, she shall be praised.

31 Give her of the fruit of her hands; and let her own works praise her in the gates