Isaiah 22:20

KJV

And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah:

KJV (with Strong's)

And it shall come to pass in that day {H3117}, that I will call {H7121} my servant {H5650} Eliakim {H471} the son {H1121} of Hilkiah {H2518}:

Complete Jewish Bible

When that day comes, I will summon my servant Elyakim the son of Hilkiyahu.

Berean Standard Bible

On that day I will summon My servant, Eliakim son of Hilkiah.

American Standard Version

And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah:

Commentary

### SUMMARY
Isaiah 22:20 marks a pivotal moment in the prophetic narrative concerning Jerusalem, announcing a divinely orchestrated transition of power within the royal administration of Judah. This verse introduces Eliakim, son of Hilkiah, as the chosen successor to Shebna, the current royal steward, signaling God's direct intervention in the nation's leadership to replace an unfaithful servant with one who will genuinely serve His purposes and the people.

### CONTEXT
* **Literary Context:** This verse is situated within a significant prophetic oracle in [Isaiah chapter 22](/isaiah/22 "Isaiah 22 - The Burden of the Valley of Vision"), often referred to as the "burden of the Valley of Vision," which primarily addresses Jerusalem's spiritual and political state. Immediately preceding [Isaiah 22:20](/isaiah/22-20 "Isaiah 22:20 - Eliakim's Appointment"), the prophet Isaiah delivers a scathing condemnation against Shebna, the royal steward or treasurer during the reign of King Hezekiah. Shebna is rebuked for his arrogance, self-serving ambition (manifested in building a lavish tomb for himself), and neglect of his duties to the nation. God explicitly declares His intention to remove Shebna from his esteemed office and replace him with a more faithful servant. [Isaiah 22:20](/isaiah/22-20 "Isaiah 22:20 - Eliakim's Divine Call") introduces the individual divinely appointed to assume this crucial administrative role: Eliakim, the son of Hilkiah, setting the stage for a new era of stewardship. The subsequent verses, from [Isaiah 22:21-24](/isaiah/22-21 "Isaiah 22:21-24 - Eliakim's New Role and Authority"), elaborate on Eliakim's expanded responsibilities and the profound authority vested in him by God.

* **Historical & Cultural Context:** The prophecy in [Isaiah chapter 22](/isaiah/22 "Isaiah 22 - Prophecy Against Jerusalem") likely takes place during the reign of King Hezekiah (715-686 BC), a period marked by significant political turmoil and the looming threat of the Assyrian Empire. Jerusalem, as the capital of Judah, was a strategic target, and its leadership was under immense pressure. The role of the "royal steward" or "master of the household" (often translated as "treasurer" or "prime minister") was one of immense power and influence, second only to the king. This official managed the king's affairs, the palace, and often represented the king in diplomatic matters. Shebna's actions, such as preparing an elaborate tomb, suggest a focus on personal legacy and security rather than national welfare, a common temptation for high-ranking officials in ancient Near Eastern courts. The divine intervention to replace such a figure highlights God's active involvement in the political landscape of His people, holding leaders accountable to a higher standard of righteous governance and stewardship, even amidst the backdrop of imperial threats.

* **Key Themes:** [Isaiah 22:20](/isaiah/22-20 "Isaiah 22:20 - God's Choice of Eliakim") contributes significantly to several major themes present in Isaiah and the broader prophetic literature. Firstly, it underscores **Divine Sovereignty in Leadership**, demonstrating God's absolute authority to appoint and depose rulers and officials according to His will, not merely human political maneuvering. The phrase "I will call my servant Eliakim" emphasizes this divine initiative. Secondly, the passage highlights the theme of **Stewardship and Accountability**, contrasting Shebna's self-serving unfaithfulness with Eliakim's anticipated integrity and suitability for the task. This transfer of power serves as a powerful object lesson that positions of authority are trusts from God, requiring faithful management for the good of the people, as seen in the broader wisdom tradition (e.g., [Proverbs 28:16](/proverbs/28-16 "Proverbs 28:16 - Unwise Rulers")). Finally, the verse introduces the theme of **Replacement and Restoration**, as God removes an unworthy leader to install one who will genuinely serve, symbolizing a form of spiritual and administrative renewal for Judah in a time of crisis. This echoes God's pattern of raising up faithful leaders throughout Israel's history, from Moses to David, as recounted in [Deuteronomy 18:18](/deuteronomy/18-18 "Deuteronomy 18:18 - God Raising Up Prophets").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **call (Hebrew, _qârâʼ'_):** (H7121) This primitive root signifies "to call out to," "address by name," or "to summon." In this context, it denotes a divine summons or appointment, indicating that Eliakim's elevation is not merely a political promotion but a direct, sovereign act of God. It implies a deliberate choice and setting apart for a specific purpose, underscoring the divine initiative in leadership selection.
* **servant (Hebrew, _ʻebed'_):** (H5650) This term refers to a bondman or servant, often implying a relationship of devoted service and loyalty. When applied to an individual by God, as here and in the broader context of Isaiah (e.g., "my servant Israel" or "my servant David"), it signifies one chosen and commissioned for a divine purpose, often with a unique relationship to God's will. Eliakim is not just a human official but God's chosen instrument.
* **Eliakim (Hebrew, _ʼElyâqîym'_):** (H471) Meaning "God of raising" or "God establishes," this name is profoundly significant given the context. It foreshadows the very act of God elevating him to a position of authority. His name is a prophetic statement in itself, confirming that his appointment is a divine work, not a human maneuver, and that God is the one who establishes leaders.
* **son (Hebrew, _bên'_):** (H1121) While seemingly a simple descriptor, "son" here (as in "son of Hilkiah") establishes Eliakim's lineage and identity within the community. In ancient Near Eastern cultures, one's father's name was crucial for identification and often indicated social standing or family reputation.
* **Hilkiah (Hebrew, _Chilqîyâh'_):** (H2518) Meaning "portion of Jah" or "my portion is Yahweh," Hilkiah's name is also significant. It suggests a family background of devotion to God, implying that Eliakim comes from a lineage known for its piety, which would further validate his divine appointment in the eyes of the people.

#### Verse Breakdown
* **"And it shall come to pass in that day,"**: This phrase serves as a prophetic marker, indicating a specific, divinely appointed time for the events to unfold. "That day" often refers to a day of the Lord's intervention, judgment, or salvation, emphasizing the certainty and divine timing of the coming change in leadership. It signals a shift orchestrated by God, not by human machinations.
* **"that I will call my servant Eliakim"**: This is the core declaration of divine initiative. The "I" refers to Yahweh, the sovereign God of Israel. His "calling" of Eliakim signifies a direct, personal, and authoritative appointment. Eliakim is designated as "my servant," indicating a special relationship of chosenness and commission for God's purposes, distinguishing him from Shebna, who failed as a servant.
* **"the son of Hilkiah:"**: This identifies Eliakim by his paternal lineage, grounding his divine appointment within his human identity and family context. The mention of his father, Hilkiah ("my portion is Yahweh"), subtly reinforces the idea that Eliakim comes from a family potentially known for its devotion to God, adding a layer of credibility and perhaps hinting at the spiritual integrity that distinguishes him from his predecessor.

#### Literary Devices
The verse employs several significant literary devices. **Foreshadowing** is evident in the phrase "in that day," which points to a future, divinely determined event—the replacement of Shebna and the elevation of Eliakim. This creates anticipation and emphasizes God's control over time and events. The naming of Eliakim himself serves as a form of **Symbolism** and **Etymological Significance**, as his name, "God raises up," directly reflects the action God is about to perform by elevating him to a position of authority. This reinforces the divine nature of his appointment. Furthermore, the contrast between the implied unworthiness of Shebna (from preceding verses) and the divine selection of Eliakim creates a subtle **Juxtaposition**, highlighting God's standard for leadership and His active role in ensuring righteous stewardship for His people. The declaration "I will call my servant Eliakim" is a direct **Divine Utterance**, lending immense authority and certainty to the prophecy, making it clear that this is a decree from the ultimate sovereign.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 22:20 profoundly underscores God's active and sovereign involvement in the affairs of human leadership, demonstrating His prerogative to raise up and cast down those in authority. This divine oversight ensures that even in the midst of political turmoil and human failings, God's purposes for His people will ultimately prevail. The transition from Shebna to Eliakim is not merely a change of personnel but a theological statement about faithful stewardship, the consequences of pride and self-interest, and God's commitment to providing righteous leadership for His people. It highlights that true authority flows from divine appointment and is accompanied by a mandate for selfless service, setting a precedent for discerning and praying for leaders who align with God's character and will.

* [1 Samuel 2:7-8](/1_samuel/2-7 "Hannah's Prayer on God's Sovereignty")
* [Daniel 2:21](/daniel/2-21 "Daniel 2:21 - God Changes Times and Seasons")
* [Romans 13:1](/romans/13-1 "Romans 13:1 - Submission to Governing Authorities")

### REFLECTION AND APPLICATION
Isaiah 22:20 offers profound insights for contemporary believers regarding leadership, divine sovereignty, and personal integrity. It reminds us that God is intimately involved in the selection and placement of leaders, not just in ancient Israel but in all spheres of life today—government, business, family, and the church. This should prompt us to pray earnestly for those in authority, recognizing that their positions are ultimately ordained or permitted by God (even if their actions are not always righteous). It also challenges us to examine our own hearts regarding stewardship: Are we serving for personal gain and recognition, like Shebna, or with a humble heart of service and integrity, like Eliakim? The call to Eliakim was a call to responsibility, and similarly, every believer is called to faithful stewardship of the gifts, resources, and influence God has entrusted to them. Our faithfulness in seemingly small or ordinary roles can be just as significant in God's eyes as a grand public appointment.

#### Questions for Reflection
* **How does the concept of God "calling" leaders, as seen in Eliakim's case, influence your perspective on current authorities in your life or nation?**
* **In what ways might you be tempted to act like Shebna, prioritizing personal gain or recognition over faithful service in your sphere of influence?**
* **What specific steps can you take to cultivate a spirit of integrity and selfless stewardship in your daily responsibilities, whether at home, work, or church?**
* **How can you actively pray for and support godly leadership, while also discerning and holding leaders accountable to biblical standards of righteousness?**

### FAQ
**What was the significance of the "royal steward" position in ancient Judah?**

Answer: The royal steward, often translated as "master of the household" or "prime minister," held immense power and influence in the king's court. This official was second only to the king, responsible for managing the royal palace, the king's personal affairs, treasury, and often acting as the king's chief advisor and representative in both domestic and foreign policy. The steward's authority was symbolized by the "key of the house of David," as mentioned in [Isaiah 22:22](/isaiah/22-22 "Isaiah 22:22 - The Key of the House of David"), signifying access and control over the royal administration. The removal of Shebna and the appointment of Eliakim to this role was therefore a profoundly significant event, impacting the entire nation.

**Why was Shebna removed from his position?**

Answer: While [Isaiah 22:20](/isaiah/22-20 "Isaiah 22:20 - The Call of Eliakim") focuses on Eliakim's appointment, the preceding verses ([Isaiah 22:15-19](/isaiah/22-15 "Isaiah 22:15-19 - Prophecy Against Shebna")) detail Shebna's unworthiness. He was condemned for his arrogance, self-aggrandizement, and lack of concern for the nation's welfare. Specifically, he was rebuked for building a lavish tomb for himself while the nation faced a crisis, indicating a focus on personal legacy and security rather than faithful service to the king and the people. His removal was a divine judgment against his pride and unfaithful stewardship.

### CHRIST-CENTERED FULFILLMENT
Isaiah 22:20, with its declaration of God calling "my servant Eliakim," finds its ultimate and most profound fulfillment in Jesus Christ. Eliakim, whose name means "God raises up," serves as a type or foreshadowing of the one whom God truly raises up to bear ultimate authority. The subsequent verses in Isaiah 22 describe Eliakim as receiving the "key of the house of David" and being a "father to the inhabitants of Jerusalem" ([Isaiah 22:22](/isaiah/22-22 "Isaiah 22:22 - Eliakim's Authority")). This imagery is directly applied to Jesus in the New Testament. In [Revelation 3:7](/revelation/3-7 "Revelation 3:7 - Jesus Holds the Key of David"), Jesus is explicitly identified as "He who has the key of David, who opens and no one will shut, and who shuts and no one opens." This signifies Christ's absolute and unchallengeable authority over the Kingdom of God, the true spiritual house of David. Unlike Eliakim, whose stewardship was temporal and limited, Jesus is the eternal and perfect "servant" of God, the ultimate "son" who perfectly fulfills the Father's will ([Philippians 2:7-8](/philippians/2-7 "Philippians 2:7-8 - Christ's Humility and Obedience")). He is the true "father" to all who believe, providing eternal security and righteous governance ([Isaiah 9:6](/isaiah/9-6 "Isaiah 9:6 - Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace")). Thus, Eliakim's elevation by divine call points forward to the supreme authority and faithful stewardship of Jesus Christ, the one whom God truly raised up to reign forever.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 36:3

Then came forth unto him Eliakim, Hilkiah's son, which was over the house, and Shebna the scribe, and Joah, Asaph's son, the recorder.

2 Kings 18:18

And when they had called to the king, there came out to them Eliakim the son of Hilkiah, which [was] over the household, and Shebna the scribe, and Joah the son of Asaph the recorder.

Isaiah 37:2

And he sent Eliakim, who [was] over the household, and Shebna the scribe, and the elders of the priests covered with sackcloth, unto Isaiah the prophet the son of Amoz.

Isaiah 36:22

Then came Eliakim, the son of Hilkiah, that [was] over the household, and Shebna the scribe, and Joah, the son of Asaph, the recorder, to Hezekiah with [their] clothes rent, and told him the words of Rabshakeh.

2 Kings 18:37

Then came Eliakim the son of Hilkiah, which [was] over the household, and Shebna the scribe, and Joah the son of Asaph the recorder, to Hezekiah with [their] clothes rent, and told him the words of Rabshakeh.

Isaiah 36:11

¶ Then said Eliakim and Shebna and Joah unto Rabshakeh, Speak, I pray thee, unto thy servants in the Syrian language; for we understand [it]: and speak not to us in the Jews' language, in the ears of the people that [are] on the wall.