The name “Jezebel” has a long and complex history rooted in religious texts and evolving through cultural narratives. Today, the term is often used as a slur against women, particularly to describe those seen as sexually immoral or to try to justify intelligence as manipulation. But to fully understand the weight of this word and how its misuse contributes to harmful gender stereotypes, it's essential to explore the biblical origins of Jezebel, how her story has been interpreted over time, and what can be done to challenge modern uses of this term that unfairly associate women with evil or sexual immorality.
The story of Jezebel originates from the Old Testament, particularly in the books of 1 Kings and 2 Kings. Jezebel was a Phoenician princess, the daughter of King Ethbaal of Sidon, and became the queen of the northern kingdom of Israel through her marriage to King Ahab. Her story in the Bible is a dramatic one, marked by conflict with Israel’s prophets, a zealous promotion of Baal worship, and eventually, a gruesome death.
Jezebel is most infamously remembered for encouraging the worship of Baal, a prominent Canaanite deity in Israel. The name "Baal" means "lord" or "master" and was used as a title for various local gods, but in many cases, Baal was associated with both the fertility god and ‘storm god’, responsible for rain, agriculture, and the cycle of seasons.
In the Old Testament, Jezebel’s worship of Baal is depicted as directly opposing Yahweh, the God of Israel, and responsible for leading people away from their covenantal relationship with Yahweh. She is also seen as a villainous figure because of one of her most notorious actions, the orchestration of Naboth's death which allowed her husband, Ahab, to seize Naboth's vineyard.
King Ahab of Israel desired Naboth's vineyard, which was located next to his palace in Jezreel. Ahab offered to either buy the vineyard or give Naboth a better one in exchange, but Naboth refused. The vineyard was part of his ancestral inheritance, and according to Jewish law and tradition, he could not sell it.
Queen Jezebel took matters into her own hands when Ahab became upset by Naboth’s refusal. She devised a plan to falsely accuse Naboth of blasphemy and treason. She sent letters in Ahab’s name to the elders and nobles of Jezreel, instructing them to hold a feast, place Naboth in a position of honor, and then accuse him of cursing God and the king.
Naboth was falsely accused, stoned to death, and as a result, Ahab was able to seize the vineyard.
The prophet Elijah confronted Ahab, condemning both him and Jezebel for their actions. Elijah also confronted Jezebel's idolatry and prophesied she would have a violent death. In 2 Kings 9, this prophecy came true when Jezebel was thrown from a window, trampled by horses, and devoured by dogs. Violent indeed, even by today’s standards. Her fate was depicted as divine retribution for her sins, particularly her role in leading Israel astray. Over time, Jezebel’s name became synonymous with wickedness, rebellion against God, and moral corruption, especially in matters related to idolatry and authority.
Over the centuries however, Jezebel’s story evolved beyond its biblical origins, transforming her name into a symbol of female immorality and seduction.
In early Christianity, Jezebel's defiance of religious norms and authority continued to be interpreted in harsh terms. This took a turn for the worse in the Book of Revelation (2:20), believed to have been written around AD 95-96. Here Jezebel is mentioned again, with the addition of her ‘symbolically’ represented as s a false prophetess who leads believers into sexual immorality and idolatry. While Jezebels early transgressions were idol worship and deception, this passage links Jezebel not only to idolatry but also to sexual deviance, further entrenching her name as a warning against both religious corruption and promiscuity.
The association of sexuality with the figure of Jezebel in Revelation and earlier texts is justified in the eyes of the church based on biblical narratives and interpretation. First off, Jezebel is depicted in the Old Testament as promoting the worship of Baal and Asherah. These deities were associated with fertility and sexuality, which contributed to Jezebel’s negative portrayal. Second, in biblical literature, idolatry often involved sexual rituals and practices. By linking Jezebel to sexual immorality, it underscores the seriousness of turning away from God and engaging in practices associated with pagan worship. This theme reflects a broader concern about maintaining moral and spiritual purity within the early Christian community.
The author of Revelation, John the Apostle, alludes to Jezebel’s perceived sexual misconduct in this verse, adding a sexual element to her legend. This was his way to use her story to highlight the allure of false teachings and the danger of being drawn away from the truth. At the time it was written, this use of sexuality was seen as a metaphor for spiritual unfaithfulness, similar to the concept of "adultery" in a spiritual sense. Over time it has become a more literal interpretation used by the church, and society.
During the Middle Ages, Jezebel's name evolved, becoming a staple of Christian sermons and writings, often used to warn against the dangers of female power and influence. Her name was frequently invoked to reinforce the idea that women, when given too much authority or influence, could lead men away from God. Her role in manipulating Ahab and promoting Baal worship became metaphors for women as temptresses or corruptors of men, even though it was Ahab who benefitted from her 'tactics'.
By the 19th and 20th centuries, Jezebel had become a widely recognized archetype in literature and popular culture. The term “Jezebel” was increasingly used to describe women who defied traditional gender roles, particularly those who were perceived as manipulative, sexually free, or ambitious. Her image as a seductress or femme fatale became common in literary depictions, playing into long-standing stereotypes that women’s sexuality was dangerous and in need of control.
This archetype found resonance in American culture, where it was used not only to critique individual women but to enforce broader social norms. Jezebel became shorthand for any woman who did not conform to the ideal of female purity, modesty, and submission.
During the era of slavery and Jim Crow in the United States, the Jezebel stereotype took on racial overtones. The myth of the hypersexual Black woman, often referred to as a "Jezebel," was used to justify the exploitation and mistreatment of enslaved Black women. This racist stereotype painted Black women as inherently immoral and promiscuous, absolving white men of responsibility for the systemic sexual abuse they perpetrated.
This racialized version of the Jezebel stereotype continued well into the 20th century and beyond, shaping harmful narratives around Black women’s bodies and sexuality. The idea that Black women were naturally licentious became a tool for justifying their oppression, contributing to long-standing issues of sexual violence and systemic racism.
Today, the term "Jezebel" is still used negatively, often in Christian communities, to describe women who are seen as sexually immoral, manipulative, or rebellious. The concept of a "Jezebel spirit" is sometimes invoked to refer to a corrupting, immoral influence, usually associated with women who defy traditional gender norms or exercise power in ways deemed inappropriate by conservative standards.
The ongoing use of Jezebel’s name to demonize women, particularly those who challenge traditional gender roles or express sexual autonomy, has damaging consequences. When the church continues to use "Jezebel" as a shorthand for moral corruption, it perpetuates harmful stereotypes that disproportionately affect women. This tendency to equate evil with female sexuality reinforces the idea that women, simply by existing as sexual beings or exercising influence, are a threat to the moral order. In addition, the continued emphasis on sexual immorality as a primarily female issue overlooks the broader biblical message of mutual responsibility and equality in sin. Which in no doubt plays into the recent overturning of Roe vs. Wade and putting restrictions, and sexual responsibility, only on women.
This selective moral focus contributes to a culture of purity shaming, in which women are held to different standards than men and are often blamed for the moral failings of others, especially men.
To stop the modern church from equating evil and sexual immorality with women, a new approach is needed. One of the first steps in addressing the misuse of Jezebel’s name is to re-examine her story within its historical and cultural context. Jezebel’s actions were politically and religiously motivated, but they have been disproportionately interpreted through a sexualized lens. By focusing on the broader political and religious implications of her actions, rather than reducing her story to sexual immorality, we can begin to shift the narrative.
Preachers and religious leaders should be addressing issues of perceived sexual immorality and sin in a balanced way, ensuring that men are held to the same moral standards as women. Sermons and teachings that emphasize mutual responsibility and accountability can help challenge the antiquated notion that women are solely to blame for sexual sin.
The Bible is filled with examples of strong, virtuous women who played important roles in the story of God’s people, including Deborah, Esther, Mary, and Priscilla. By promoting these positive examples of women in the Bible, church leaders can provide a more balanced view of women’s roles and contributions.
Giving women more opportunities for leadership and teaching within the church can also help challenge stereotypes. When women are seen as equal participants in church life and leadership, it becomes harder to sustain the idea that women are inherently problematic or morally suspect.
Churches should also address the gender stereotypes and toxic masculinity that contribute to the objectification and control of women. By teaching about the value of gender equality and mutual respect, the church can help dismantle the cultural attitudes that bring about these harmful beliefs. This can be accomplished through sermons, educational programs, and community discussions that emphasize the dignity and worth of every individual, regardless of gender.
Comments