Introduction
"I want to be very careful with this and it’s not what I want to say, but the Jezebel spirit has already been here. The Jezebel spirit opened our event. Before the Word of God was opened, there was a platform. It was a high place. And then, he swallowed a sword..." — Mark Driscoll
What a strange scenario.
For those unaware, Mark Driscoll was recently asked to leave the stage at a conference held at James River Church after speaking out against a shocking performance. Allegedly, James River Church had hired a sword swallower and former male stripper from Moldova named Alex Magala to kick off their Stronger Men Conference. Video footage captured Magala removing his shirt, licking a sword, then plunging it down his throat. Subsequently, he ascended a pole with the sword still in his mouth, descending upside down just before hitting the ground.
Following this spectacle, Driscoll, an invited speaker at the event, criticized the performance, describing it as a manifestation of "the Jezebel spirit." In response, Driscoll was promptly silenced on stage. He closed his Bible, acknowledged the rebuke, and exited the stage. It's also been suggested that Driscoll later apologized and returned to the conference, leading many to question whether this incident was a publicity stunt for his book titled "New Days Old Demons," released on July 1st, 2023. This incident has sparked numerous video reactions, media coverage, and discussions on social media concerning the concept of the "Jezebel Spirit."
I find this whole situation fascinating. Personally, I'm less interested in the motives behind the scenes — which are ultimately unknowable — and more intrigued by the discourse surrounding the "Jezebel Spirit." Just yesterday, I engaged in a conversation on a post from Cultish that posed the question:
"Can anyone help us find 'The Spirit of Jezebel' within this passage?
'But each person is tempted when he is lured and enticed by his own desire. Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.' James 1:14-15.”
I want to share my perspective on this subject because I believe it's quite complex and intriguing. In summary, I think it's fair to say that those who dismiss the significance of Jezebel are mistaken. However, I also disagree with Driscoll's characterization of the demonic influence as a "Jezebel spirit." I’ll get into this logic of this below.
Who is Jezebel?
I concur with the perspective presented by the individuals at Cultish. I don't believe that James 1:14-15 serves as a proof-text for the existence of a "Spirit of Jezebel." However, I find Revelation 2:18-29 to be a much more important text to think about this idea. In this passage, John the Revelator addresses:
“18 “And to the angel of the church in Thyatira write: “This is what the Son of God says, the one who has his eyes like a fiery flame and his feet like fine bronze: 19 ‘I know your works, and your love, and faith, and service, and patient endurance—and your last works are greater than the first. 20 But I have against you that you tolerate the woman Jezebel, the one who calls herself a prophetess, and teaches and deceives my slaves to commit sexual immorality and to eat food sacrificed to idols. 21 And I have given her time in order to repent, and she did not want to repent from her sexual immorality. 22 Behold, I am throwing her into a sickbed and those who committed adultery with her into great affliction, unless they repent from her deeds. 23 And I will kill her children with deadly disease, and all the churches will know that I am the one who searches minds and hearts, and I will give to each one of you according to your deeds. 24 But I say to you, to the rest who are in Thyatira, all those who do not hold this teaching, who have not known the deep things of Satan, as they say, I do not put upon you any other burden. 25 Nevertheless, hold fast to what you have until I come. 26 And the one who conquers and who keeps my works until the end, I will give him authority over the nations, 27 and “he will shepherd them with an iron rod; he will break them in pieces like jars made of clay,” 28 as I also have received from my Father, and I will give him the morning star. 29 The one who has an ear, let him hear what the Spirit says to the churches.” — Revelation 2:18-29 LEB
Here is the context: We are in the section of Revelation where seven letters are addressed to seven churches. Specifically, we are examining the letter to the Church in Thyatira.
The Church in Thyatira existed in the first century, and this letter is a genuine correspondence to that specific church addressing the sins they were tolerating, which Jesus warns them about. The letter follows a covenantal structure, outlining the current actions, and the consequences to follow (covenant curses), with the possibility of succession (covenant blessings) if they repent. One of the sins highlighted is their tolerance of a woman named “Jezebel,” who falsely professes to be a prophetess and leads others into sexual immorality and idol worship.
Now, who was Jezebel?
Jezebel was the daughter of Eth-Baal, the King of Sidon, and the wife of Ahab, the King of Northern Israel. She actively promoted the worship of Baal and persecuted the prophets of Yahweh during her time (1 Kings 16:29–33; 18:19; 19:1–2; 21:25; 2 Kings 9:30–37).
So, who is the Jezebel mentioned in Revelation 2:20? It's evident that this is not the original Jezebel from Elijah's era in 1 Kings, as she lived centuries earlier. However, the reference in Revelation is a callback to the infamous figure from the Old Testament, drawing parallels to the false teachings and idolatry present in Thyatira.
There are several interpretations to consider regarding what is happening here. The following are the three primary theories commonly discussed in most commentaries.
Church Member Interpretation: Some suggest Jezebel was an actual member of the church who led others astray with her teachings, possibly promoting occult knowledge and idolatrous practices. This is found in the “Evangelical Commentary on the Bible.” 1
Cult Priestess Interpretation: Another view proposes that Jezebel was a priestess of a local cult, possibly connected to the Oriental Sibyl named Sambêthê, known for her supposed supernatural knowledge and oracular abilities. This is found in “The Dictionary of Deities and Demons in the Bible” and is also thoroughly debunked, though you still may come across it. 2
Demonic Spirit Interpretation: Some within charismatic circles view Jezebel as a demonic spirit influencing the church. 3
Here is where I find Driscoll's position problematic. While Driscoll has demonstrated proficiency in preaching through various books of the Bible over the years, it's important to note that there is no explicit mention of a "Jezebel spirit" or "the spirit of Jezebel" in the Scriptures. Even the strongest proof-text, Revelation 2:20, does not say anything of this sort. In my exploration of commentaries in Logos, I have not encountered any other scholars or commentators who have adopted this interpretive stance, and for valid reasons — it simply isn’t in the text.
A Better Alternative
Having carefully considered all aspects of this discussion, I must assert a nuanced perspective on the matter. While there is indeed a demonic element hinted at in Revelation 2:20, it's crucial to recognize that it's not explicitly labeled as the "Spirit of Jezebel."
The key to understanding this lies in looking further into Jezebel's historical context, which seems to be overlooked by Driscoll and others. Here’s my interpretation:
Jezebel, the daughter of Eth-Baal (also known as Ittobaʿal for those interested in historical details), was the offspring of a Phoenician Priest-King deeply devoted to Baal. His name, which means "with Baal" or "Baal is with him," strongly associated him with Baal worship, possibly even being considered an earthly embodiment of Baal — though this aspect remains speculative. Jezebel, as evidenced by her actions chronicled in 1 Kings, actively promoted the cult of Baal (1 Kgs 16:29–33; 18:19; 19:1–2; 21:25; 2 Kgs 9:30–37) and ruthlessly persecuted the prophets of Yahweh (1 Kgs 18:4).
The reference to "Jezebel" in Revelation 2:20 is not about a supposed "spirit of Jezebel," but rather points to a female church member engaging in behaviors reminiscent of the idolatry and immorality associated with Jezebel — a participant in the demonic spirit of Baal. This interpretation is evident from the text, where the "Jezebel" figure is influencing the Church of Thyatira to participate in idol worship themselves.
This interpretation is supported by the NET Bible notes, which aptly states:
“Jezebel was the name of King Ahab’s idolatrous and wicked queen in 1 Kgs 16:31; 18:1–5; 19:1–3; 21:5–24. It is probable that the individual named here was analogous to her prototype in idolatry and immoral behavior, since those are the items singled out for mention.” — Biblical Studies Press, The NET Bible First Edition Notes (Biblical Studies Press, 2006), Re 2:20.
It appears evident that there is indeed a demonic influence at play here — but it is not the spirit of Jezebel; rather, it is the ancient spirit of Baal that animated the original Jezebel.
Given these considerations, it appears evident that Driscoll accurately identified something disturbing and demonic in the provocative and unusual performance at the conference (Not to mention how gay it was for a “men’s conference”). However, his attribution of the spirit at work is clearly influenced by his alignment with the charismatic movement, leading to a misidentification and damage to the biblical text.
A more accurate interpretation would have been to recognize what was witnessed as the spirit of Beelzebub, a name associated not only with Baal but also with Satan — the prince of demon’s intent on corrupting and undermining every good aspect of God's creation, including masculinity and human sexuality. It should prompt a call to repentance, as responsibility lies with those who embrace such influences, akin to Adam's response in the garden when he heeded the serpent's voice.
Conclusion
In conclusion, the discussion surrounding the "Jezebel Spirit" highlights the importance of maintaining a balanced and biblically grounded approach to spiritual discernment.
It's important to steer clear of the pitfall of over-spiritualizing every situation. Demons aren't lurking under every rock, but they do manifest in certain places — apparently, James River Church is one of them. However, when we call out these things, Scripture must serve as our guide.
On the other hand, we must not under-spiritualize the reality of evil and demonic activity in our world. In our modern, rationalistic age, it's easy to dismiss spiritual realities as mere superstition. However, the Bible consistently presents a worldview that acknowledges the existence of spiritual warfare and warns against deceptive forces.
Therefore, we are called to approach biblical interpretation and spiritual discernment with wisdom, anchored in the timeless truths of Scripture. Let us resist sensationalism and oversimplification, seeking instead a balanced understanding of spiritual truths that honors God's Word.
To my fellow pastors and men in leadership roles, I urge you to exhibit the same courage Mark Driscoll showed in calling out demonic influences within the church and in our communities. It's vital to address such issues boldly and decisively, and we need more of that. However, let us also be diligent in grounding our discernment in the biblical text. While Driscoll's stance was bold, his attribution of the "Jezebel spirit" reflects a departure from biblical accuracy. As leaders, we have a responsibility to approach spiritual discernment with humility, ensuring that our actions and teachings align closely with the timeless truths of Scripture. Let us be vigilant in wielding the Word of God as our primary guide, navigating the complexities of spiritual warfare with wisdom and fidelity to biblical principles.
See the entry in the “Evangelical Bible Commentary”:
“The church at Thyatira allowed itself to be deceived by a prophetess who was called (or called herself) Jezebel, bringing to mind the great conflicts of Elijah’s day (1 Kings 16; 2 Kings 9). She and her followers advocated radical paganism and were warned by God to repent. If they did not, judgment awaited them, as well as those who wanted to pry into “Satan’s so-called deep secrets,” that is, occult practices (2:24), which were a particular temptation in antiquity and condemned by the New Testament (Gal. 5:20; Rev. 21:8; 22:15). God who knows the depths of our hearts and minds (2:23) will treat everyone with care and fairness, and the victorious believer will rule with Christ (2:26, 28).” — Walter A. Elwell, “Revelation,” in Evangelical Commentary on the Bible, vol. 3, Baker Reference Library (Grand Rapids, MI: Baker Book House, 1995), 1205–1206.
See the “Dictionary of Deities and Demons in the Bible” where this view is expounded upon and then debunked:
“In 1892 E. Schürer first advocated the hypothesis that this NT Jezebel was not a synagogue or church member, but the priestess of a local cult of the Oriental Sibyl named Sambêthê (Σαμβήθη). The sanctuary of this Sibyl would be the σαμβαθεῖον which is mentioned in an inscription from Thyatira, CIJ 752 (= CIG 2, 3509 = IGR 4, 1281). Schürer was well aware, though, that this word could also refer to a synagogue, like the σαββαθεῖον (varia lectio σαββατεῖον) in Josephus, Ant. 16, 164, which was in the province of Asia, too. The difference between μβ and ββ would be no hindrance, since fluctuation of the two is well attested, especially in σάββατον (Hebrew šabbāt) and derived words, compare also Latin ‘sabbata’ (Suetonius, Aug. 76, 2) alongside ‘sambatha’ (P. Ryl. 4, 613). The main argument for not interpreting the word as ‘synagogue’ in this inscription is the mention of a sarcophagus being placed in an open space (ἐπὶ τόπου καθαροῦ, cf. LSJ s. v. καθαρός I 3a) near this sambatheion, in ‘the precinct (περίβολος) of the Chaldaean’, along the public road. The vicinity of a tomb would have made, it was argued, a synagogue ritually unclean. The argument is, however, not compelling, because a corpse was considered to defile only within a distance of at most four yards with regard to the Shemaʿ, so that it was allowed to be recited only beyond that distance (b.Berakhoth 18a; b.Sotah 43b; 44a, according to Beth Shammai). This makes it very doubtful that a graveyard as such could defile a synagogue building. Moreover, the location of the tomb is not presented as disputed in any respect.
The Sibyl, to whom we have assigned the comprehensive name of ‘Oriental’, figures in a number of interdependent testimonies, in which she is considered to have been both a blood relation and the daughter-in-law of →Noah (Sib. Or. prol. and 3, 827). She is therefore referred to as ‘Jewish’, ‘Hebrew’, ‘Persian’ and ‘Chaldaean’ at the same time (FGH 146, 1). Only Pausanias speaks about a Palestinian-Babylonian-Egyptian Sibyl named Sabbê, a name which is evidently a hypocoristic of Sambêthê (Description of Greece 10, 12, 9). A third variant of her name may have been preserved on a 3rd-4th cent. ce ostracon from Karanis (Fayûm), apparently a list of divine names and a writing exercise of some kind (O. Mich. 657 = CPJ 496). Here she probably appears as Σαμβαθίς, unless the name is to be read as Σαμβάθι(ο)ς, showing the well-attested Koine Greek shortening of words ending in -ιος or -ιον. In the latter case, the name could refer to ‘the god of the Shabbath’, the god of the Jews. Unlike the other Sibyls listed by the ancients, the Oriental Sibyl is not connected with a specific town or place. Schürer also assumed that “the precinct of the Chaldaean” mentioned in the inscription, was named after a ‘Chaldaean’ or soothsayer who used to make statements in the name of this Chaldaean-Jewish Sambêthê. Jezebel would then have performed the same function as this ‘Chaldaean’ towards the end of the first century ce. This theory (a combination of three unprovable assumptions) has not found wide acceptance. It seems certain, at least, that consultants of such an oracle did not constitute a regular congregation as implied by Rev 2:18–29. Nor would Jezebel, if she were an outsider, have been allowed to ‘teach’ in the local Christian community (cf. 1 Cor 8). It is much more likely that she was a church member in the ordinary sense, given the fact that she was allowed some time ‘to repent’, that is to revoke her heresy (2, 21). The σύνοδος σαμβαθική figuring in a I ce inscription from Naucratis (Egypt) (SB 12; reign of Augustus?), refers, therefore, not so much to a group of Sambêthê-adherents as to an assembly of Sabbatists or Godfearers, if not to an ordinary synagogue meeting.” — G. Mussies, “Jezebel,” ed. Karel van der Toorn, Bob Becking, and Pieter W. van der Horst, Dictionary of Deities and Demons in the Bible (Leiden; Boston; Köln; Grand Rapids, MI; Cambridge: Brill; Eerdmans, 1999), 473–474.
I have not seen this position systematically expounded upon and I do not know if such a thing exists. I’ve just heard talk of “the spirit of Jezebel” for years in charismatic circles.
This was a fantastic response. This reminded me of this verse about Cain:
Jude 1:11 (KJV) Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.
It doesn’t literally mean spirit of Cain, but the associations that surrounded him. I enjoyed this article. 100% Thank you brother.
Do you own a copy of the DDD? It's stupid expensive. Does Logos have an electronic version?