Empathy for the Wicked - Jezebel

Empathy for the Wicked - Jezebel

In a recent Bible Teachings at Founded in Truth Fellowship, Matthew Vander Els explored the complex and often misunderstood figure of Jezebel, the ancient queen of Israel. The teaching, part of a series called "Empathy for the Wicked," aimed to move beyond the traditional villainization of biblical characters to seek understanding, not sympathy, for their actions. Matthew Vander Els encouraged the audience to delve into the biblical narrative to uncover the "why" behind their behavior, suggesting that by doing so, we can learn wisdom and avoid similar pitfalls.

Jezebel is widely known for her "sinful ways" and is often labeled a prostitute, murderer, witch, and enemy of God. Her name has become a severe religious insult, even inspiring the name of a World War II missile. In church settings, the term "spirit of Jezebel" is frequently used as a harsh condemnation, particularly directed at women perceived as rebellious or not submissive, often stemming from male insecurity rather than actual rebellion.

However, according to the teaching, a closer examination of Jezebel's story in 1 and 2 Kings reveals a different picture than this defaming caricature. The typical image of a seductive temptress is absent from the biblical account. Instead, the narrative portrays a powerful queen who commanded respect and submission, even intimidating the prophet Elijah. She is depicted as deeply loyal and devoted to her husband, King Ahab, striving to strengthen his reign and Israel's standing.

The teaching explored the origin and potential alteration of Jezebel's name. Her original name was likely Jezebul or Jezebal, meaning "where is the prince?" This name is significant as it was a chant to Baal, the rain god worshipped in her homeland of Sidon. Baal's cycle of slumbering in the underworld during winter and awakening in spring was central to their religious practices. The name Jezebul, therefore, was fitting for a pagan queen who celebrated and worshipped Baal in Israel. The speaker suggested that the biblical authors might have intentionally changed her name to Jezebel, where "Zebul" in Hebrew means dung or poop, effectively turning the chant "where is the prince?" into "where is the turd?" This theory is supported by a prophecy in 2 Kings 9:37 stating that Jezebel's body would become like dung.

The narrative of Jezebel begins with her marriage to Ahab, king of Israel. Her father, Ethbaal, was the king of Sidon and a high priest of Baal. This political alliance aimed to solidify the power and expansion of Sidon. Upon arriving in Samaria, Jezebel quickly gained influence and respect as queen. Ahab, described as somewhat immature, benefited from her strength and vision. Jezebel sought to elevate Israel's global standing by establishing the cult of Baal, a widely recognized deity, to foster relationships and trade with surrounding nations. She aimed to make Israel the most important trading ground in the world. Initially, Jezebel was popular, frequenting markets, aiding the poor, and contributing to increased trade and economic growth.

However, resistance arose from a remnant of Yahweh followers, particularly the prophet Elijah, who brought a drought upon the land. Despite organizing relief efforts, Jezebel viewed these prophets as a threat to Israel's future and ordered their extermination. She focused on promoting the worship of Baal and Asherah, even bringing in 450 new priests of Baal and anticipating 450 prophets of Asherah from Sidon. While this action secured power in the short term, the teaching highlighted that true leaders pursue peace and relationships, not slaughter.

The conflict between Jezebel and Elijah escalated when Ahab, seeking to end the drought, agreed to a contest on Mount Carmel between the prophets of Baal and Elijah. The subsequent defeat of the Baal prophets and Elijah's triumph led to Jezebel's anger and a threat against his life, causing him to flee. Despite this setback, Ahab later achieved a military victory, but his indecisiveness frustrated Jezebel.

The climax of Jezebel's story, according to the teaching, revolves around the incident with Naboth's vineyard. Ahab desired Naboth's vineyard near the palace but was refused because of ancient Yahweh laws regarding inherited land. Frustrated and throwing a tantrum, Ahab lamented his inability to acquire the land. Jezebel, tired of Ahab's weakness and determined to secure his desire, orchestrated a plan to have Naboth falsely accused of blasphemy and stoned to death, thus allowing Ahab to seize the vineyard.

The teaching emphasized that while Jezebel's actions were undeniably wicked, her motivations were rooted in her loyalty to her husband and her desire for Israel's strength and stability from her perspective as a foreign queen. She acted decisively and powerfully in a time when women held little societal power, demonstrating strong leadership qualities in a worldly sense. However, her kingdom was built on a foundation that God did not desire, involving false gods and unjust actions.

The narrative continues with Ahab's confrontation by a prophet and his subsequent repentance, though his lineage remained cursed. After Ahab's death, Jezebel faced the rise of Jehu, who was appointed by God to wipe out Ahab's household. As Jehu approached, having murdered her son, Jezebel prepared herself, adorning herself with her crown and makeup, a final act of defiance and a reminder of her power. Her final words to Jehu were accusations of treachery. Ultimately, she was thrown from a window at Jehu's command and trampled by horses. Later, only her skull, hands, and feet remained, fulfilling the prophecy.

The teaching concluded by drawing parallels between Jezebel's pursuit of worldly power and the temptations faced today. It highlighted Yeshua's concept of an "upside-down kingdom," where greatness is found in service, humility, and sacrifice, contrasting sharply with worldly kingdoms built on power, fear, and the pursuit of status. The speaker challenged the audience to examine their own hearts and consider how they view status and treat those they perceive as having less value. True followers of Yeshua are called to empty themselves, becoming servants to all, reflecting God's sacrificial love. The kingdom of God belongs to those who humble themselves like children, relinquishing their assumed superiority.

Application for Everyday Life:

• Challenge your assumptions about power and status: Recognize that God's kingdom operates on different principles than the world's. True greatness lies in service, not dominance.
• Practice empathy: Seek to understand the motivations of others, even those you perceive as "villains" or those with whom you disagree.
• Examine your use of religious language: Be cautious of using terms like "spirit of Jezebel" as a weapon to demean or control others.
• Prioritize service over self-interest: Look for opportunities to serve others, especially those considered to have lower status or who are marginalized.
• Cultivate humility: Recognize that all people are created in God's image and deserve respect.
• Reflect on your motivations: Examine whether your actions are driven by a desire for genuine good and service to others.
• Embrace the "upside-down kingdom": Strive to live according to Yeshua's teachings, where the last are first and the greatest are servants.
• Be wary of seeking worldly validation: Jezebel sought to make Israel great by worldly standards, but this was not God's ultimate plan.

Books and Resources:

• The Bible by various authors

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