The Biblical Story of Jezebel Does Not Undermine Women’s Rule

C ancel culture has come for the Bible. In a recent article in Time magazine, Shelley Puhak accuses the text of creating “a Blueprint for Vilifying Powerful Women Leaders.” The Bible does so, she argues, through the story of Queen Jezebel (wife to King Ahab, who ruled over Israel in the 9th century b.c.). Jezebel plots and executes the murder of a man in order to take his vineyard, supports pagan worship contrary to God’s law, and routinely persecutes the prophet Elijah.

Puhak gives a more positive spin on Jezebel, noting that some of those who wish to demean or sideline women rulers have gone so far as to make female rule illegitimate. Anyone may twist a text for their own, at times nefarious, purposes. Puhak, however, seems to think this connection between the Bible’s description of Jezebel in particular — and women’s political power in general — is an accurate rendering of the text.

I will set aside both Puhak’s attempt to rehabilitate Jezebel and her questioning of biblical narrative. Ultimately, those mistakes turn out secondary in importance. But by making Jezebel’s story the whole story, Puhak misses what the Bible truly has to say about women in political rule.

The Bible does portray women rulers in a positive light. In 1 Kings 10, we read of how the Queen of Sheba treats with Solomon. Yes, the text portrays Solomon’s unparalleled wisdom — one with which the queen is enthralled. That said, this female ruler is depicted as a worthy ruler in her own right. The Bible says that she comes to “test” Solomon with “hard questions.” How could she do so if she did not possess the intellectual and rhetorical skill to discourse with the man the Bible says was the wisest ever to live? Moreover, once she confirms Solomon’s unsurpassed wisdom, this queen praises him in ways that reveal her high capacity for political rule. Political rule seeks justice and the good of those ruled. The queen recognizes that Solomon’s place as a ruler means his nation — Israel — will receive the benefit of rule according to “justice and righteousness” (10:9) and that every portion of the people will be happy. She may only say so if she, too, understood both the nature of such goods for politics and was committed to following them herself.

In Judges, we see Deborah, a warrior prophetess, serving as a judge, itself an office of political rule. Deborah leads men against the enemies of Israel, giving Barak (who also brought troops) the winning strategy to Israel’s victory. This warrior judge then sings a song recounting these great deeds, teaching Israel the political wisdom of trusting in its god for military victory. In that song, she describes herself as “a mother in Israel.” Deborah acts as a kind of re-founder of Israel in its victory — a political status of the highest order.

Finally, of course, there is the story of Queen Esther. Though not exercising rule to the degree of the previous examples, Esther exemplifies political virtues. She shows bravery, risking her life by speaking to the king out of turn (a potentially grave offense in the ancient world). Furthermore, she does so for the sake of protecting her people and for the sake of justice in protecting them against wrongs done to them. She teaches us, then, not only something of the goods rulers should pursue but also of the necessity of courage to their realization.

Beyond these other, more positive portrayals, the Bible’s discussion of political rule in general contradicts Puhak’s characterization. It focuses keenly on whether a ruler acts in accordance with justice and righteousness. The text spends considerable time critiquing rulers for falling short of this standard, especially in abusing the weak and the powerless. And the Bible reminds rulers that they are not God but instead subject to God.  

Scripture condemns — quite harshly — any violations of these standards by both men and women. Importantly, it pushes us to consider things beyond merely the sex of the ruler.

The story of Jezebel, then, is not one intended to delegitimate women’s political rule. Instead, it portrays and condemns yet another tyrant. Jezebel’s deeds of oppression and of breaking God’s law make her far from unique in the Bible. We should see this character and her story in the proper context while also upholding other biblical examples of strong, female leaders faithfully living out God’s commandments.