“… eat at Jezebel’s table” (1 Kings 18:19, NKJV)
In our study of how spiritual mantles of authority are manifested we’ve looked at various diverse facets. In 1 Kings 18:19 we read of the Baal prophets who “eat at Jezebel’s table”. Since most Baal prophets, as we’ve typologically explained, are at work within the believer, it is very important that we look at this in metaphorical terms, at what it means when these spiritual forces are present within us at the table of the adversary.
In Luke 17:21 Jesus spells it out explicitly: “For indeed, the kingdom of God is within you.” It would thus follow that the table is also typologically within us. This is especially clear when one reads Luke 22:30, in which Jesus says: “that you may eat and drink at My table in My kingdom”.
Most people would consider a table a mere functional item, and obviously there are various references in the Scripture where it can be seen as such, especially as a specified space on which a meal is served. This obviously does not have to mean that a table is made of wood or metal or for instance have four legs, as we are familiar with the term – an animal skin spread out on the floor could also serve as a table (Isa. 21:5). This implies more a type of flat surface on which bowls, food, drinks, and crockery would be placed, and it is this flat surface which then is especially symbolic in terms of the meaning of the term table, for instance the ten commandments that are presented in Ex. 31:18 (ASV) as “tables of stone, written with the finger of God …”.
In the ancient Middle-Eastern culture of the Old and early New Testament one finds that everything that happens around this table is an indication of relationship. It was firstly a symbol of the unity in the family’s relationship, as in Ps. 128:3 – “Your children like olive plants all around your table.” An invitation to eat with someone was read as a sign of friendship (Luke 14:10), but also of honour and good etiquette toward strangers (Gen. 18:105; Judg. 13:15). In contradistinction one finds that bad behaviour at the table is interpreted, in no uncertain terms, as an insult to the head of the table and entails the end of a friendship, as is seen for instance in Ps. 41:9: “Even my own familiar friend in whom I trusted, who ate my bread, has lifted up his heel against me.” This is obviously also a clear prophetic reference to Judas, to whom Jesus refers in Luke 22:21 and says: “But behold, the hand of My betrayer is with Me on the table.”
[In the story of Joseph’s meal with his brothers in Gen. 43:31-34 various aspects, habits and practices concerning the table is quite beautifully explained.]
The king’s table deserves special mention, since those who are born-again are kings (Rev. 5:10; 1 Pet. 2:9), are “building themselves up in their most holy faith” (Jude 1:20), are a typological table, and they invite others to join in the feast. To eat at a king’s table is always an immense honour, and this means you enjoy and share in his favour, protection, prosperity and authority (2 Sam. 9:7-13; 19:28; 1 Kings 2:7). To reject the king’s invitation is an insult (1 Sam. 20:29; Est. 1:12). To have your invitation revoked is often presented metaphorically as having to eat the breadcrumbs that fell from the table (Judg. 1:7), and in symbolic terms refers to humiliation and defeat (Ezek. 39:20; Matt. 15:21-28). The lavish excess of food and drink on the king’s table points to his wealth and authority, and thus also of God’s blessings in his life (1 Kings 4:27; 10:5; 2 Chr. 9:4; Neh. 5:17). Interestingly enough the abundance (Neh. 5:18) of the king’s table is often linked to the fullness of provision, and thus with shalom, the peace that accompanies one’s faith surrounding provision for the future. See how poetic Job 36:16 spells it out: “Indeed He would have brought you out of dire distress, into a broad place where there is no restraint; and what is set on your table would be full of richness.” Ps. 23:5 is well-known, and uses the same metaphor: “You prepare a table before me in the presence of my enemies; You anoint my head with oil; my cup runs over.” Deut. 33:33 (TMB) offers a lovely illustration of the fullness of God’s provision in complete peace: “satisfied with favor and full with the blessing of the LORD”.
The Israelites’ distrust in God’s provision in the desert is presented in Ps. 78:19 in terms of a table: “Yes, they spoke against God: They said, “Can God prepare a table in the wilderness?”
These examples make it very clear that when 1 Kings 18:19 notes that the prophets “eat at Jezebel’s table”, it is not a coincidental reference, but carries immense implications.
This only becomes clear when one realises that the table is not only used for social occasions, but in Scripture is also used as in ceremonial rites. The tabernacle and the temple used a lot of tables for ceremonial purposes, specifically in the case of the table of showbread (Ex. 25:23-30; 1 Kings 7:48; Heb. 9:2). Strictly speaking the sacrificial altar and altar of incense were also tables, as a particular sacrifice had to be presented on each. In the prophetic-typological preview of the end-time temple – which is the Bride (Rev. 3:12) – a reference is made to Ezek. (41:22) and “the table that is before the Lord”. The following is prophetically made clear of this “royal priesthood” (1 Pet. 2:9) – “They shall enter My sanctuary, and they shall come near My table to minister to Me, and they shall keep My charge” (Ezek. 44:16).
[A side note – the sacrificial altar of the Old Covenant also serves as a table of the Lord – see Mal. 1:7. In Gen. 8:21 we read that God finds the “sweet aroma” (Lev. 1:9) of sacrifices very pleasant. Ezek. 20:41 prophetically promises what God says about the New Covenant that is to come: “I will accept you as a sweet aroma …” This becomes a typological reality in the New Covenant when Jesus offers himself voluntarily as the “Lamb of God” (John 1:29 & 36), which Paul describes in Eph. 5:2 as “an offering and a sacrifice to God for a sweet-smelling aroma”! This made it possible for New Testament believers to offer their physical bodies to God as “a living sacrifice, holy, acceptable to God”, which Paul refers to, in Rom. 12:1, as “your reasonable service”, “the most sensible way to serve God” (CEV). This brings “a sweet-smelling aroma, an acceptable sacrifice, well pleasing to God” (Phil. 4:18). In 2 Cor. 14-15 the apostle explains it in more detail: “Now thanks be to God who always leads us in triumph in Christ, and through us diffuses the fragrance of His knowledge in every place. For we are to God the fragrance of Christ among those who are being saved and among those who are perishing”.]
However, what happens when you “partake … of the table of demons” (1 Cor. 10:21) and then consequently have fellowship with demons (verse 20)? More in the next teaching.
- Selah: Pray and ask God about the table you present within yourself.
- Read: 1-6.
- Memorise: 3:2-3.
