Two Jezebels Are Worse Than One



 



Bible Question:Who was Jezebel?   Bible Answer: There are two Jezebels in the Bible. The first one is found in the Old Testament, and the second one is found in the New Testament. Jezebel - Old Testament. The first time the name Jezebel occurs in the Bible is when she is getting married to King Ahab in 1 Kings 16:31, And Ahab the son of Omri did evil in the sight of the LORD more than all who were before him. And it came about, as though it had been a trivial thing for him to walk in the sins of Jeroboam the son of Nebat, that he married Jezebel the daughter of Ethbaal king of the Sidonians, and went to serve Baal and worshiped him. 1 Kings 16:30-31 (NASB) She was an evil woman who killed many prophets of God while feeding and caring for the prophets of two gods called Baal and Asherah (1 Kings 18:1-19). In 1 Kings 18:20-46 Ahab, Elijah and 450 prophets of Baal gather to see, "Who is God?" Elijah puts it simply, How long will you hesitate between two opinions? If the Lord is God, follow Him; but if Baal, follow him. 1 Kings 18:21 (NASB) What followed was a one-sided contest. The followers of Baal prepared a sacrifice but Baal never sent fire to consume the sacrifice even though the 450 prophets called to Baal all day pleading, "O Baal, answer us." Then they even cut themselves with swords and lances and still Baal did not answer. Baal never responded. Finally, Elijah poured water on his sacrifice three times. After Elijah prayed, God sent fire from heaven to consume his sacrifice. Elijah killed the prophets of Baal (1 Kings 18:40). Therefore, Jezebel sought to kill Elijah (1 Kings 19:1-2). In 1 Kings 21:5-25 Jezebel had Naboth the Jezreelite killed so that her husband could own Naboth's vineyard. What a wicked woman! Eventually, Jezebel was trampled to death by horses (2 Kings 9:30-37). Then dogs ate her flesh, leaving only her skull and the palms of her hands. What a horrible way to die. Jezebel was a wicked, evil, adulterous woman who was fighting against God.   Jezebel - New Testament.The name Jezebel is used for a woman once again in Revelation 2:18-29. Here, Jezebel is described as a prophetess, a false teacher, an immoral woman and idol worshipper. She attended a church at Thyatira. She encouraged those who attended the church to engage in sexual sin and worship other gods. But I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess, and she teaches and leads My bond-servants astray so that they commit acts of immorality and eat things sacrificed to idols. And I gave her time to repent; and she does not want to repent of her immorality. Rev. 2:20-21 (NASB) She was like the Jezebel in the Old Testament. They share many of the same characteristics. God warned this Jezebel that He would punish her if she did not stop teaching this evil and repent. God not only warned Jezebel the teacher, He also warned her followers to stop and repent (Rev. 2:22-23). And I will kill her children with pestilence, and all the churches will know that I am He who searches the minds and hearts; and I will give to each one of you according to your deeds. Rev. 2:23 (NASB)   Conclusion:   Mary, the mother of Jesus, was a sharp contrast to Jezebel. She was a woman who committed herself to God and followed Him. Notice Mary's attitude of willing submission to God when she agreed to become the mother of Jesus, And Mary said, “Behold, the bondslave of the Lord; may it be done to me according to your word.” Luke 1:38 (NAS95S) And Mary said: "My soul exalts the Lord, and my spirit has rejoiced in God my Savior. For He has had regard for the humble state of His bondslave." Luke 1:46-48 (NASB) What a wonderful woman! What a contrast. This is the kind of woman God desires, one who is humble, God honoring and God glorifying. .... Taken from: http://www.neverthirsty.org/pp/corner/read/r00051.html

The New Testament Jezebel



Taken from: http://www.biblegateway.com/resources/commentaries/IVP-NT/Rev/Message-Thyatira

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The Message to Thyatira

For some people today tolerance is the only real virtue and intolerance the only vice. The message to Thyatira goes against the grain of modernity by setting limits to tolerance. The main criticism of the angel of Thyatira is that he has tolerated something--and someone--that should not be tolerated (v. 20).Thyatira was a smaller city located further inland in the fertile Lycus River valley. Little is known of its history beyond the fact that it once belonged to the kingdom of Pergamum, and few archaeological remains have been found. Yet the message to Thyatira is the longest of the seven messages. According to Acts 16:14, Thyatira was the home of Lydia, a "dealer in purple cloth" and a "worshiper of God" whom Paul encountered at Philippi in Macedonia. The reference suggests the city's significance in connection with the dye industry, and perhaps also the relative freedom and mobility of at least some of its women in pursuing careers.The situation at Thyatira was similar to that at Pergamum, except that the false teaching (and consequently the name calling) centers on a single individual. This is unique in the seven messages. Antipas, the only other named individual (2:13), was singled out for praise rather than scorn or condemnation. That woman Jezebel, by contrast (v. 20), is given not her real name but a nickname, after Israel's idolatrous queen (1 Kings 16:31; 21:25) whose terrible fate at the hands of Jehu was prophesied by Elijah (1 Kings 21:23; 2 Kings 9:30-37). The power and influence of this Jezebel, a self-styled prophetess at Thyatira, must be viewed in light of three facts: (1) women prophesied freely in early Christianity (see, for example, Acts 2:17; 21:9; 1 Cor 11:5); (2) women often played major roles as priestesses in contemporary Roman and Eastern cults in Asia Minor; (3) the Christian Montanist movement in the same region a century later assigned conspicuous leadership roles to two prophetesses--Priscilla and Maximilla (Eusebius, Ecclesiastical History 5.14-19).Clearly, Jezebel is not a true prophetess in the eyes of the risen Jesus. There is no reason to think that the book of Revelation has anything against "prophetesses," any more than against "apostles" or "Jews." But as with those who claimed to be apostles at Ephesus (2:2) or Jews at Smyrna (2:9), the implication is that Jezebel is a liar. Like the Nicolaitans at Pergamum, she was urging sexual immorality and the eating of foods sacrificed to idols (v. 20; compare 2:14), in other words, the violation of the decree of the Jerusalem Council. A possible further reference to that decree appears in words directed to the rest of you in Thyatira, to you who do not hold to her teaching, when Jesus says, I will not impose any other burden on you (v. 24; compare Acts 15:28, "not to burden you with anything beyond the following requirements").The risen Jesus makes no distinction between prophets who condone idolatry and immorality and those who practice such things. He compares Jezebel to a prostitute, like the prostitute "Babylon" in chapters 17-18. She has had time to repent, but has not done so. Her punishment is to be put to bed (v. 22), "a bed of sickness in contrast with the bed of adultery" (Beckwith 1922:467). Her followers at Thyatira (those who commit adultery with her) still have time to repent, but are similarly in danger of intense, though unspecified, sufferings (v. 22). As for her children, that is, anyone who perpetuates her teaching, they will be struck dead by a plague (v. 23). Like Jezebel of old, her name and her influence will disappear from the earth (compare 2 Kings 10:1-28).Jezebel seems to have justified her freedom from traditional restraints by appealing to the spiritual maturity of herself and her followers. She may even have quoted Paul to the effect that "God has revealed it to us by his Spirit" and "the Spirit searches all things, even the deep things of God" (1 Cor 2:10). Possibly with Paul's statement in view, the risen Jesus announces, not just to Thyatira but to all the churches (v. 23), that I am he who searches hearts and minds, and I will repay each of you according to your deeds, adding that the "deep things" of such groups as this are not the profound trutes of God, but the deep secrets of Satan himself (v. 24).The angel at Thyatira is, if anything, even less implicated with the false prophets than was the angel at Pergamum. He is not charged with any of Jezebel's crimes, only with excessive tolerance of her and her partisans. In contrast to the angel at Ephesus (2:4-5), he is commended for doing more than you did at first (v. 19). He is not, like the angel at Pergamum, told to "repent," but simply to hold on to what you have until I come (v. 25). Consequently, the "coming" of the risen one is not a threat (as in 2:16), but a hope. This suggests that Jezebel and her clan may not have been an actual part of the congregation, but a separate community trying to entice away its members. As for the angel, the words of praise at the beginning of the message (I know your deeds, your love and faith, your service and perseverance, v. 19) are still in effect.

Hiel defies Joshua's command re Jericho



Rebuilding of Jericho

[Bible - OT - Kings | Link | Print]

There's a neat little study of 1 Kings 16:34 (Hiel's rebuilding of Jericho) in a 1996 issue of Biblica.
Charles Conroy, the author, begins with a structural analysis of 1 Kings 16:29-34. He points out that grammatically the passage breaks down into an introductory statement (29a), a summary of the reign of Ahab (29b-33), and a final statement (34). Hiel's work is mentioned in the final section.

Conroy then points to the parallels within the text between Ahab and Hiel. Both are said to be builders and both are subjects of 3 separate verbs of construction: Ahab "erected" an altar to Baal, "built" a house for Baal in Samaria, and "made" an Asherah (vv. 32-33). Hiel "built" Jericho, "laid its foundations" and "set up its gates" (v. 34).

Though Conroy does not push the parallels, this emphasis on building has two effects: first, it connects Ahab (and Hiel) with Solomon, the great builder previously mentioned in 1 Kings; second, it highlights the fact that Ahab's work (like Hiel's) is a reversal of the conquest, restoring the Baal-worship that had been destroyed under Joshua.

Conroy does note, however, a further parallel between Ahab and Hiel: Ahab thinks it a little thing to follow the way of Jeroboam, and goes to Baal worship; in a similar move, Hiel of "Bethel" (the place of Jeroboam's calves) thinks it a little thing to build Bethel, and moves to rebuild Jericho. Conroy also points out that Hiel loses his two sons while building Hiel, arguing that this foreshadows Ahab's later loss of his two sons: Ahaziah and Jerhoam.

Finally, he points out that the geographic references in 16:34 (Bethel and Jericho) anticipate the movements of Elijah and Elisha in 2 Kings 2.

Conroy unfortunately ends the essay with some speculations on the diachronic development of the text, asking the unanswerable question of when 16:34 was inserted. Be that as it may, his study of the "final form" of this text is provocative and convincing.

posted by Peter J. Leithart on Thursday, August 07, 2003 at 05:19 PM

http://www.leithart.com/archives/000001.php

 

Did God Deceive King Ahab?



Is God a Liar? 1 Kings 22 in Context (Part 1)

Posted by chris on August 28, 2013

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1 Kings 22 tells the story of Ahab’s final battle and death at the hands of the Syrians. Just before Ahab goes up to Ramoth Gilead with Jehoshaphat in v 29 there is an interesting scene that has been the subject of much scholarly discussion. According to v 10 Ahab and Jehoshaphat were sitting at the gate of Samaria and 400 prophets were prophesying before them and telling them that the Lord would deliver Ramoth Gilead into Ahab’s hand (v 6). But at the request of Jehoshaphat another prophet named Micaiah was brought before the two kings. He initially echoed what the other prophets had said but when pressed by Ahab told him the truth – Israel would be defeated and Ahab would die (v 17). Beginning in v 19 Micaiah then provided a rare behind-the-scenes look at what happened in the heavenly realm:

And Micaiah said, “Therefore, hear the word of the LORD. I saw the LORD sitting on His throne, and all the host of heaven standing by Him on His right and on His left. And the LORD said, ‘Who will entice Ahab to go up and fall at Ramoth-Gilead?’ And one said this while another said that. Then a spirit came forward and stood before the LORD and said, ‘I will entice him.’ And the LORD said to him, ‘How?’ And he said, ‘I will go out and be a deceiving spirit in the mouth of all his prophets.’ Then He said, ‘You are to entice him and also prevail. Go and do so.’ Now therefore, behold, the LORD has put a deceiving spirit in the mouth of all these your prophets; and the LORD has proclaimed disaster against you.” (vv 19-23)
 

One of the big questions this scene raises is: how can God be involved in deception? How can God deceive Ahab so that he will go up to Ramoth in Gilead and die? Is God a liar who actively plots Ahab’s death by means of deception?

While I don’t claim to have a full explanation for all the details of this intriguing scene, I do want to point out a couple of things. First, as scholars have noted, it is important to remember that God actually informs Ahab of the deception and of the consequences of going up to Ramoth Gilead before Ahab goes into battle. If God had actually wanted to deceive Ahab he obviously never would have done this because it would have made the initial deception pointless. By telling Ahab about the deception God was instead clearly showing Ahab that his prophets were liars and that he should not listen to them. In this way God was actually giving Ahab a chance to avoid the disaster that would befall him if he chose to go up. Rather than being a mean God intent on destroying Ahab through questionable means, a closer look at the text thus shows a loving God who is trying to save Ahab from disaster and certain death.

Yet the question remains why God chose this particular way of dealing with Ahab. Could he not have simply told Ahab not to go up? Why does he involve himself with deception?

In the previous post I argued that rather than deceiving Ahab, God actually gave him a chance to avoid disaster by telling him about the heavenly scene with the deceiving spirit (1 Kings 22:19-23). Yet as I pointed out at the end, the question remains why God chose this particular way of dealing with Ahab. Could he not have simply told Ahab not to go up to Ramoth Gilead? Why does he involve himself with deception?

I think the answer becomes clear once the immediate context is taken into consideration. Notice first of all that the scene Micaiah describes is similar to the scene at the beginning of the chapter. Just as God sits on his throne and has a dialogue with the beings around him, so Ahab and Jehoshaphat are sitting on thrones and have a dialogue with the prophets before them. The scenes are also connected through the motif of deception. In the first scene the prophets are speaking deceptive words to Ahab, but then God comes along and claims that he is actually responsible for it.

I believe these two scenes are also connected to another scene involving deception in 1 Kings 21. In that chapter Ahab and Jezebel have Naboth murdered in order to take possession of his vineyard. In the central scene of the chapter Naboth is seated at the head of the people and two men witness against him. Note the similarities between chapters 21 and 22:
 

 

1 Kings 21

• Ahab wants to take possession of Naboth’s vineyard
• Naboth is seated at the head of the people
• Men appear before him and deceptively tell lies (lit: “Naboth has blessed God and the king”)
• Naboth dies

1 Kings 22

• Ahab wants to take possession of Ramoth Gilead
• Ahab and Jehoshaphat are seated before the prophets
• Prophets appear before them and deceptively tell lies
• Ahab dies

What these parallels suggest is that in chapter 22 God is acting towards Ahab like Ahab (and Jezebel) acted towards Naboth in chapter 21. Just as Ahab and Jezebel used deception and lies to cause the death of Naboth so God is using deception and lies to cause the death of Ahab. Thus it appears as if God is giving Ahab some of his own medicine. However, the big difference between Ahab and his wife and God is that God informs Ahab about the deception and thus gives Ahab the opportunity to avoid death. By revealing to Ahab the heavenly scene God seems to be saying to him: I will treat you like you treated Naboth but I’m telling you that I’m doing it so that you don’t have to end up like Naboth. (That God would treat Ahab this way is all the more amazing given the fact that Ahab – in contrast to Naboth! – is guilty and deserves to die!) The great tragedy of the chapter is that Ahab chooses to reject God’s message of warning to him. He goes up to Ramoth Gilead and is killed, thus proving that God has spoken the truth.

Homework

What other connections can you find between 1 Kings 21 and 22? How do they help you to understand the two chapters better?

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Taken from: http://fascinatedbytheword.wordpress.com/2013/09/03/is-god-a-liar-1-kings-22-in-context-part-2/

Ahab the Lion Man and Jezebel the Mistress of Lions



Velikovsky had, with typical ingenuity, looked to identify the only female correspondent of El Amarna, Baalat Neše, as the biblical "Great Woman of Shunem", whose dead son the prophet Elisha had resurrected (cf. 2 Kings 4:8 & 4:34-35). Whilst the name Baalat Neše is usually translated as "Mistress of Lions", Velikovsky thought that it could also be rendered as "a woman to whom occurred a wonder" (thus referring to Elisha's miracle).

 

This female correspondent wrote two letters (EA 273, 274) to Akhnaton, telling him that the SA.GAZ pillagers had sent bands to Aijalon (a fortress guarding the NW approach to Jerusalem). She wrote about "two sons of Milkili" in connection with a raid. The menace was not averted because she had to write again for pharaoh's help. Because Milkili himself at about this time had taken a stand against the city of "Shunama" - which would appear to be the biblical "Shunem" - Velikovsky had concluded that Baalat Neše was asking Egypt for help for her own city of Shunem.

 

But this conclusion is quite unwarranted as the letters do not actually make the connection between Baalat Neše and Shunama.

 

In a revised context, Baalat Neše, the "Mistress of Lions", would most certainly be Jezebel, wife of Ahab. Jezebel was also wont to write official letters, even "in Ahab's name and [she] sealed them with his seal" (1 Kings 21:8). It would be most appropriate for the "Mistress of Lions" (Baalat Neše) to be married to the "Lion Man" (Lab'ayu). Her concern for Aijalon, near Jerusalem, would not be out of place since Lab'ayu himself had also expressed concern for that town. Baalat (Baalath, the goddess of Byblos) is just the feminine form of 'Baal'. Hence, Baalat Neše compares well with the name, Jezebel, with the theophoric inverted: thus, Neše-Baal(at)/ "Nesebaalat".