Isaiah 22:21

Translation
King James Version
And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.
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KJV (with Strong's)
And I will clothe H3847 him with thy robe H3801, and strengthen H2388 him with thy girdle H73, and I will commit H5414 thy government H4475 into his hand H3027: and he shall be a father H1 to the inhabitants H3427 of Jerusalem H3389, and to the house H1004 of Judah H3063.
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Complete Jewish Bible
I will dress him in your robe, gird him with your sash of office, and invest him with your authority. He will be a father to the people living in Yerushalayim and to the house of Y'hudah.
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Berean Standard Bible
I will clothe him with your robe and tie your sash around him. I will put your authority in his hand, and he will be a father to the dwellers of Jerusalem and to the house of Judah.
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American Standard Version
and I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand; and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.
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World English Bible Messianic
and I will clothe him with your robe, and strengthen him with your belt. I will commit your government into his hand; and he will be a father to the inhabitants of Jerusalem, and to the house of Judah.
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Geneva Bible (1599)
And with thy garments will I clothe him, and with thy girdle will I strengthen him: thy power also will I commit into his hande, and hee shalbe a father of the inhabitats of Ierusalem, and of the house of Iudah.
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Young's Literal Translation
And I have clothed him with thy coat, And with thy girdle I strengthen him, And thy garment I give into his hand, And he hath been for a father to the inhabitant of Jerusalem, And to the house of Judah.
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See also
Genesis 45:8Esther 8:2Esther 8:15Genesis 41:42Genesis 41:431 Samuel 18:4Isaiah 9:6
In the KJVVerse 18,074 of 31,102

Study This Verse

SUMMARY

Isaiah 22:21 powerfully details the divine investiture of Eliakim, son of Hilkiah, as the new steward of the royal household, replacing the disgraced Shebna. This prophetic declaration outlines God's direct action in bestowing upon Eliakim the symbolic regalia of office—the robe and girdle—and entrusting him with the full authority of governance. Crucially, the verse defines Eliakim's elevated role not merely as an administrator, but as a benevolent, protective, and paternal leader over the inhabitants of Jerusalem and the entire house of Judah, signifying a profound shift from self-serving leadership to one characterized by divine appointment and compassionate care for the people.

CONTEXT

  • Literary Context: Isaiah 22:21 is a pivotal verse within the "Oracle Concerning the Valley of Vision" (Isaiah 22:1-25), a prophecy primarily directed at Jerusalem. The immediate preceding section, Isaiah 22:15-20, sets the stage by pronouncing a severe divine judgment against Shebna, the then-current palace administrator or steward. Shebna is condemned for his pride, his self-aggrandizing actions (such as carving out an elaborate tomb for himself), and likely for a foreign policy that leaned on human alliances rather than trust in God. In stark contrast to Shebna's imminent removal and disgrace, the Lord unequivocally declares His intention to raise up Eliakim, son of Hilkiah, to assume this crucial position. Verse 21, therefore, meticulously outlines the specific elements of this divinely orchestrated transfer of authority, detailing the symbolic investiture and the essential nature of Eliakim's new responsibilities, thereby establishing the foundation for the even more significant declaration of authority in Isaiah 22:22.
  • Historical & Cultural Context: This prophecy is generally understood to have occurred during the reign of King Hezekiah of Judah (c. 715-686 BC), a period fraught with intense geopolitical pressures from the powerful Assyrian Empire. In ancient Near Eastern monarchies, the "steward of the house" (also translated as "palace administrator" or "treasurer") held an exceptionally powerful and influential position, often second only to the king himself. This individual was responsible for managing the royal treasury, overseeing the entire palace administration, and frequently serving as a key advisor to the monarch on matters of state and foreign policy. The "robe" (Hebrew: kethoneth) and "girdle" (Hebrew: abnet) mentioned in the verse were not mere articles of clothing but specific, recognizable insignia of high office. The robe symbolized dignity and official status, while the girdle, used to secure the long robe, indicated readiness for active service and symbolized strength and preparedness. The public transfer of these items, along with the explicit granting of "government," would have been an unmistakable and widely understood sign of a divinely sanctioned change in leadership, signifying a legitimate and authoritative appointment.
  • Key Themes: Isaiah 22:21 contributes significantly to several profound themes woven throughout the book of Isaiah and the broader biblical narrative. Firstly, it powerfully underscores God's Sovereignty over Human Affairs, demonstrating His direct and decisive involvement in raising up and bringing down leaders according to His overarching divine purpose. The repeated divine pronouncement "I will" emphasizes that this transition is not a mere political maneuver but a direct decree from the Almighty. Secondly, the passage highlights the critical theme of Stewardship and Accountable Leadership. Eliakim is entrusted with immense power and responsibility, symbolizing the weighty charge given to all those in positions of authority. His role is presented not as an opportunity for personal aggrandizement but as a sacred trust for the welfare of the people. Thirdly, the profound metaphor of Eliakim becoming a "father to the inhabitants of Jerusalem, and to the house of Judah" introduces the theme of Benevolent, Paternal Leadership. This stands in stark contrast to Shebna's self-serving rule and foreshadows the ideal, compassionate leadership embodied by the coming Messiah, who is indeed prophetically called the Everlasting Father. Finally, the passage encapsulates the themes of Divine Judgment and Restoration, as an unworthy leader is removed, and a divinely chosen, righteous one is installed, signaling God's ongoing care and redemptive plan for His covenant people.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • father (Hebrew, ʼâb', H1): This primitive word fundamentally denotes a progenitor, but its application here extends figuratively to signify a chief, principal, or one who provides paternal care. In the context of Isaiah 22:21, it signifies Eliakim's role as a benevolent, protective, and guiding leader, akin to a patriarch who cares deeply for his family. It implies a profound, nurturing responsibility that transcends mere administrative duties, emphasizing care, provision, counsel, and a deep, relational commitment to the welfare of the people of Jerusalem and Judah.
  • strengthen (Hebrew, châzaq', H2388): A primitive root meaning "to fasten upon," hence to seize, be strong, or courageous. In this specific context, it refers to God's active enablement and empowerment of Eliakim. It signifies that God Himself will endow Eliakim with the necessary might, resolve, fortitude, and steadfastness to fulfill the demanding administrative and pastoral duties of his office. This term highlights divine empowerment for effective, resilient, and unwavering leadership, ensuring Eliakim is fully equipped for the challenges and responsibilities ahead.
  • hand (Hebrew, yâd', H3027): This primitive word, often contrasted with the closed fist, refers to the open hand, indicating power, means, or direction. When God declares, "I will commit thy government into his hand," it signifies the direct, authoritative transfer of dominion, executive capacity, and the full power to administer the kingdom's affairs. It underscores that the authority Eliakim will wield is not self-derived or merely humanly granted, but is divinely delegated and entrusted, making him God's chosen instrument.

Verse Breakdown

  • "And I will clothe him with thy robe": This clause signifies a direct, sovereign act of God, investing Eliakim with the official garments of the palace steward. The "robe" (likely Shebna's robe, as indicated by "thy robe") symbolizes the bestowal of dignity, the authority of the office, and the public recognition of Eliakim's new, elevated status. It is a visual and tangible sign of his divine appointment.
  • "and strengthen him with thy girdle": Here, God promises to empower Eliakim with the girdle that belonged to the previous steward. The girdle, essential for securing the long robe and allowing freedom of movement, symbolized readiness for action, strength, and stability. This signifies God's divine enablement, preparing Eliakim for the rigorous demands of his new role by providing him with the necessary fortitude, resilience, and capacity for effective service.
  • "and I will commit thy government into his hand": This is a clear and unequivocal declaration of the transfer of administrative and ruling authority. "Thy government" refers to the dominion, power, and executive responsibilities previously held by Shebna. God, through His sovereign will, directly entrusts this profoundly significant responsibility into Eliakim's care, emphasizing that his authority is divinely ordained and not merely a human or political appointment.
  • "and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah": This final and most profound clause defines the very nature and character of Eliakim's leadership. Beyond mere administration and governance, he is called to embody a paternal role, offering protective, nurturing, and compassionate care to the people. This powerful metaphor emphasizes a benevolent, responsible, and intimate relationship with those under his charge, standing in stark contrast to the self-serving and neglectful leadership of his predecessor.

Literary Devices

Isaiah 22:21 is rich with potent literary devices that amplify its message. Symbolism is profoundly evident in the "robe" and "girdle," which are not merely articles of clothing but powerful representations of official status, dignity, authority, and readiness for service. The very act of "clothing" and "strengthening" with these items visually conveys the divine investiture of power and responsibility. The phrase "commit thy government into his hand" employs metonymy, where "hand" serves as a stand-in for the power, authority, and executive capacity associated with it. Most significantly, the declaration that Eliakim "shall be a father to the inhabitants of Jerusalem, and to the house of Judah" is a profound metaphor, portraying a leader who provides benevolent care, protection, and guidance, much like a loving and responsible father. This metaphor elevates the concept of leadership beyond mere governance to one of deep, relational, and compassionate responsibility. Overarching these specific devices is the powerful use of Divine Fiat, expressed in the repeated first-person declarations "I will," which underscore God's absolute sovereignty, direct intervention in human affairs, and the divinely ordained nature of Eliakim's authority.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 22:21 delivers a profound theological statement on the nature of divine sovereignty and the character of righteous leadership. It unequivocally reveals that God is not a passive observer but is actively and intimately involved in the affairs of nations, raising up and bringing down leaders according to His perfect, redemptive will. The dramatic transition from Shebna to Eliakim is presented not merely as a political reshuffle but as a direct divine act of judgment against pride, self-interest, and unrighteous stewardship, simultaneously serving as a gracious provision of a steward who embodies paternal care and integrity. This passage underscores that all true authority is delegated by God and is to be exercised with integrity, strength, and, most importantly, a compassionate heart for the people. The "fatherly" aspect of Eliakim's role serves as a significant foreshadowing of the ultimate, perfect leadership of the Messiah, who would indeed be the true shepherd, protector, and benevolent ruler of God's people.

REFLECTION AND APPLICATION

Isaiah 22:21 offers enduring principles applicable to both those entrusted with positions of authority and those under their care. For leaders, it serves as a powerful and sobering reminder that all genuine authority originates from God. Leadership is not a personal entitlement to be exploited for self-gain, but rather a sacred trust to be exercised with unwavering integrity, spiritual strength, and a profound sense of responsibility toward the people. The divine call for Eliakim to be a "father" to the people demands a self-sacrificial, nurturing, and protective approach, one that consistently prioritizes the well-being of the community over personal ambition or comfort. It challenges all leaders to reflect God's own benevolent, compassionate, and just care for His children. For individuals, this passage encourages a deep and abiding trust in God's sovereign hand, even when earthly leadership appears to falter or disappoint. It reminds us that God is perpetually at work in human history, raising up and empowering those He chooses for His purposes, and that our ultimate hope and security rest not in fallible human leaders, but in the infallible divine plan. It also serves as a vital call to intercessory prayer for our leaders, that they might embody the "fatherly" care, justice, and wisdom exemplified by Eliakim's divinely appointed role.

Questions for Reflection

  • How does the biblical concept of "fatherly" leadership, as described in this verse, challenge prevalent modern notions of power, authority, and governance?
  • In what practical ways can individuals, even without formal leadership titles, embody a "fatherly" or "motherly" care and responsibility for those within their spheres of influence (family, church, community)?
  • How does knowing that God sovereignly appoints and removes leaders impact your perspective on current political, social, and global challenges?
  • What specific actions can you personally take to support, encourage, or pray for leaders in your life (spiritual, civic, professional) to exercise their authority with integrity, compassion, and a heart for service?

FAQ

What was the significance of the "robe" and "girdle" in ancient Israelite society?

Answer: In ancient Israel, the "robe" (Hebrew: kethoneth) and "girdle" (Hebrew: abnet) were far more than mere articles of clothing; they were potent symbols of office, dignity, and authority, particularly for those holding high administrative, priestly, or royal positions. The robe, often a distinctive and elaborate garment, signified the wearer's official status, honor, and often, their unique function within society. The girdle, a belt used to secure the long, flowing robe, was crucial for practical movement and symbolized readiness for action, strength, and stability. To be "strengthened with a girdle" meant to be empowered and made ready for the duties of one's office, indicating preparedness and vigor. The transfer of these specific items from Shebna to Eliakim (as indicated by the possessive "thy robe" and "thy girdle" in Isaiah 22:21) would have been a clear, public, and unmistakable act of investiture, signifying the legitimate passing of authority and the divine appointment to a significant position of power and responsibility within the kingdom of Judah.

CHRIST-CENTERED FULFILLMENT

Isaiah 22:21, while detailing an earthly administrative transfer, finds its ultimate, most profound, and perfect fulfillment in the person and work of Jesus Christ. Eliakim, divinely appointed and empowered to be a "father" to Judah, serves as a remarkable type or foreshadowing of Christ, the true and eternal Steward of God's household and the ultimate King. Just as Eliakim was clothed with authority and strengthened for his demanding role, Christ was fully invested with "all authority in heaven and on earth" (Matthew 28:18), receiving His power directly from the Father. The "government" committed to Eliakim's hand profoundly foreshadows the eternal dominion given to the Messiah, of whom it is prophesied that "He will reign over Jacob's descendants forever; His kingdom will never end" (Luke 1:33). Most significantly, Eliakim's role as a "father to the inhabitants of Jerusalem, and to the house of Judah" points directly to Jesus, who is prophetically called the "Everlasting Father" (Isaiah 9:6). He provides ultimate protection, perfect provision, and compassionate, nurturing care for His spiritual children, gathering them into His eternal household, the Church. Furthermore, the subsequent verse, Isaiah 22:22, which speaks of the "key of the house of David" being placed on Eliakim's shoulder, is explicitly applied to Christ in Revelation 3:7, confirming Him as the one who truly holds the keys of ultimate authority, opening and shutting according to His divine will, and establishing His eternal, unshakable kingdom.

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Commentary on Isaiah 22 verses 15–25

I. II. Main points1. 2. Sub-points

We have here a prophecy concerning the displacing of Shebna, a great officer at court, and the preferring of Eliakim to the post of honour and trust that he was in. Such changes are common in the courts of princes; it is therefore strange that so much notice should be taken of it by the prophet here; but by the accomplishment of what was foretold concerning these particular persons God designed to confirm his word in the mouth of Isaiah concerning other and greater events; and it is likewise to show that, as God has burdens in store for those nations and kingdoms abroad that are open enemies to his church and people, so he has for those particular persons at home that are false friends to them and betray them. It is likewise a confirmation in general of the hand of divine Providence in all events of this kind, which to us seem contingent and to depend upon the wills and fancies of princes. Promotion comes not from the east, nor from the west, nor from the south; but God is the Judge, Psa 25:6, Psa 25:7. It is probable that this prophecy was delivered at the same time with that in the former part of the chapter, and began to be fulfilled before Sennacherib's invasion; for now Shebna was over the house, but then Eliakim was (Isa 36:3); and Shebna, coming down gradually, was only scribe. Here is,

I. The prophecy of Shebna's disgrace. He is called this treasurer, being entrusted with the management of the revenue; and he is likewise said to be over the house, for such was his boundless ambition and covetousness that less than two places, and those two of the greatest importance at court, would not satisfy him. It is common for self-seeking men thus to grasp at more than they can manage, and so the business of their places is neglected, while the pomp and profit of them wholly engage the mind. It does not appear what were the particular instances of Shebna's mal-administration, for which Isaiah is here sent to prophesy against him; but the Jews say, "He kept up a traitorous correspondence with the king of Assyria, and was in treaty with him to deliver the city into his hands." However this was, it should seem that he was a foreigner (for we never read of the name of his father) and that he was an enemy to the true interests of Judah and Jerusalem: it is probable that he was first preferred by Ahaz. Hezekiah was himself an excellent prince; but the best masters cannot always be sure of good servants. We have need to pray for princes, that they may be wise and happy in the choice of those they trust. These were times of reformation, yet Shebna, a bad man, complied so far as to keep his places at court; and it is probable that many others did like him, for which reason Sennacherib is said to have been sent against a hypocritical nation, Isa 10:6. In this message to Shebna we have,

1.A reproof of his pride, vanity, and security (Isa 22:16): "What hast thou here, and whom hast thou here? What a mighty noise and bustle dost thou make! What estate has thou here, that thou was born to? Whom hast thou here, what relations, that thou art allied to? Art thou not of mean and obscure original, filius populi - a mere plebeian, that comest we know not whence? What is the meaning of this then, that thou hast built thyself a fine house, hast graved thyself a habitation?" So very nice and curious was it that it seemed rather to be the work of an engraver than of a mason or carpenter; and it seemed engraven in a rock, so firmly was it founded and so impregnable was it. "Nay, thou hast hewed thee out a sepulchre," as if he designed that his pomp should survive his funeral. Though Jerusalem was not the place of his father's sepulchres (as Nehemiah called it with a great deal of tenderness, Neh 2:3), he designed it should be the place of his own, and therefore set up a monument for himself in his life-time, set it up on high. Those that make stately monuments for their pride forget that, how beautiful soever they appear outwardly, within they are full of dead men's bones. But it is a pity that the grave-stone should forget the grave.

2.A prophecy of his fall and the sullying of his glory. (1.) That he should not quickly be displaced and degraded (Isa 22:19): I will drive thee from thy station. High places are slippery places; and those are justly deprived of their honour that are proud of it and puffed up with it, and deprived of their power that do hurt with it. God will do it, who shows himself to be God by looking upon proud men and abasing them, Job 40:11, Job 40:12. To this Isa 22:25 refers. "The nail that is now fastened in the sure place (that is, Shebna, who thinks himself immovably fixed in his office) shall be removed, and cut down, and fall." Those are mistaken who think any place in this world a sure place, or themselves as nails fastened in it; for there is nothing here but uncertainty. When the nail falls the burden that was upon it is cut off; when Shebna was disgraced all that had a dependence upon him fell into contempt too. Those that are in high places will have many hanging upon them as favourites whom they are proud of and trust to; but they are burdens upon them, and perhaps with their weight break the nail, and both fall together, and by deceiving ruin one another - the common fate of great men and their flatterers, who expect more from each other than either performs. (2.) That after a while he should not only be driven from his station, but driven from his country: The Lord will carry thee away with the captivity of a mighty man, Isa 22:17, Isa 22:18. Some think the Assyrians seized him, and took him away, because he had promised to assist them and did not, but appeared against them: or perhaps Hezekiah, finding out his treachery, banished him, and forbade him ever to return; or he himself, finding that he had become obnoxious to the people, withdrew into some other country, and there spent the rest of his days in meanness and obscurity. Grotius thinks he was stricken with a leprosy, which was a disease commonly supposed to come from the immediate hand of God's displeasure, particularly for the punishment of the proud, as in the case of Miriam and Uzziah; and by reason of this disease he was tossed like a ball out of Jerusalem. Those who, when they are in power, turn and toss others, will be justly turned and tossed themselves when their day shall come to fall. Many who have thought themselves fastened like a nail may come to be tossed like a ball; for here have we no continuing city. Shebna thought his place too strait for him, he had no room to thrive; God will therefore send him into a large country, where he shall have room to wander, but never find the way back again; for there he shall die, and lay his bones there, and not in the sepulchre he had hewn out for himself. And there the chariots which had been the chariots of his glory, in which he had rattled about the streets of Jerusalem, and which he took into banishment with him, should but serve to upbraid him with his former grandeur, to the shame of his lord's house, of the court of Ahaz, who had advanced him.

II. The prophecy of Eliakim's advancement, Isa 22:20, etc. He is God's servant, has approved himself faithfully so in other employments, and therefore God will call him to this high station. Those that are diligent in doing the duty of a low sphere stand fairest for preferment in God's books. Eliakim does not undermine Shebna, nor make an interest against him, nor does he intrude into his office; but God calls him to it: and what God calls us to we may expect he will own us in. It is here foretold, 1. That Eliakim should be put into Shebna's place of lord-chamberlain of the household, lord-treasurer, and prime-minister of state. The prophet must tell Shebna this, Isa 22:21. "He shall have thy robe, the badge of honour, and thy girdle, the badge of power; for he shall have thy government." To hear of it would be a great mortification to Shebna, much more to see it. Great men, especially if proud men, cannot endure their successors. God undertakes the doing of it, not only because he would put it into the heart of Hezekiah to do it, and his hand must be acknowledged guiding the hearts of princes in placing and displacing men (Pro 21:1), but because the powers that are, subordinate as well as supreme, are ordained of God. It is God that clothes princes with their robes, and therefore we must submit ourselves to them for the Lord's sake and with an eye to him, Pe1 2:13. And, since it is he that commits the government into their hand, they must administer it according to his will, for his glory; they must judge for him by whom they judge and decree justice, Pro 8:15. And they may depend upon him to furnish them for what he calls them to, according to this promise: I will clothe him; and then it follows, I will strengthen him. Those that are called to places of trust and power should seek unto God for grace to enable them to do the duty of their places; for that ought to be their chief care. Eliakim's advancement is further described by the laying of the key of the house of David upon his shoulders, Isa 22:22. Probably he carried a golden key upon his shoulder as a badge of his office, or had one embroidered upon his cloak or robe, to which this alludes. Being over the house, and having the key delivered to him, as the seals are to the lord-keeper, he shall open and none shall shut, shut and none shall open. He had access to the house of the precious things, the silver, and the gold, and the spices; and to the house of the armour and the treasures (Isa 39:2), and disposed of the stores there as he thought fit for the public service. He put whom he pleased into the inferior offices and turned out whom he pleased. Our Lord Jesus describes his own power as Mediator by an allusion to this (Rev 3:7), that he has the key of David, wherewith he opens and no man shuts, he shuts and no man opens. His power in the kingdom of heaven, and in the ordering of all the affairs of that kingdom, is absolute, irresistible, and uncontrollable. 2. That he should be fixed and confirmed in that office. he shall have it for life, and not durante bene placito - during pleasure (Isa 22:23): I will fasten him as a nail in a sure place, not to be removed or cut down. Thus lasting shall the honour be that comes from God to all those who use it for him. Our Lord Jesus is as a nail in a sure place: his kingdom cannot be shaken, and he himself is still the same. 3. That he should be a great blessing in his office; and it is this that crowns the favours here conferred upon him. God makes his name great, for he shall be a blessing, Gen 12:2. (1.) He shall be a blessing to his country (Isa 22:21): He shall be a father to the inhabitants of Jerusalem and to the house of Judah. he shall take care not only of the affairs of the king's household, but of all the public interests in Jerusalem and Judah. Note, Rulers should be fathers to those that are under their government, to teach them with wisdom, rule them with love, and correct what is amiss with tenderness, to protect them and provide for them, and be solicitous about them as a man is for his own children and family. It is happy with a people when the court, the city, and the country, have no separate interests, but all centre in the same, so that the courtiers are true patriots, and whom the court blesses the country has reason to bless too; and when those who are fathers to Jerusalem, the royal city, are no less so to the house of Judah. (2.) He shall be a blessing to his family (Isa 22:23, Isa 22:24): He shall be for a glorious throne to his father's house. The consummate wisdom and virtue which recommended him to this great trust made him the honour of his family, which probably was very considerable before, but now became much more so. Children should aim to be a credit to their parents and relations. The honour men reflect upon their families by their piety and usefulness is more to be valued than that which they derive from their families by their names and titles. Eliakim being preferred, all the glory of his father's house was hung upon him; they all made their court to him, and his brethren's sheaves bowed to his. Observe, The glory of this world gives a man no intrinsic worth or excellency; it is but hung upon him as an appurtenance, and it will soon drop from him. Eliakim was compared to a nail in a sure place, in pursuance of which comparison all the relations of his family (which, it is likely, were numerous, and that was the glory of it) are said to have a dependence upon him, as in a house the vessels that have handles to them are hung up upon nails and pins. It intimates likewise that he shall generously take care of them all, and bear the weight of that care: All the vessels, not only the flagons, but the cups, the vessels of small quantity, the meanest that belong to his family, shall be provided for by him. See what a burden those bring upon themselves that undertake great trusts; they little think how many and how much will hand upon them if they resolve to be faithful in the discharge of their trust. Our Lord Jesus, having the key of the house of David, is as a nail in a sure place, and all the glory of his father's house hangs upon him, is derived from him, and depends upon him; even the meanest that belong to his church are welcome to him, and he is able to bear the stress of them all. That soul cannot perish, nor that concern fall to the ground, though ever so weighty, that is by faith hung upon Christ.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–25. Public domain.
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Eusebius of CaesareaAD 339
COMMENTARY ON ISAIAH 148:6-20
For all these things will work for your destruction [i.e., Shebna’s], since you have been deposed and rejected from the high priesthood, of which you showed yourself unworthy, God being a just judge who gives to each according to his worth. On you, then, he will bring these things; but on the other, Eliakim, whom he has assessed as his good servant and slave, he will invest with your robe and will honor by placing on him the crown of the high priesthood, whose ministry you had hitherto been entrusted with. For he is a man worthy of it. And since he has been promoted by God, unlike you he will not be proud and boastful. He will hold the place of a father toward all those who are going to be governed by him. Therefore, as to one who is soothing and gentle, [God] will give the glory of David, the most just and gentle king, in order to rule the people with great authority, so that none will gainsay his deeds. He will be rooted, established and placed securely at his ministry, so that no glorious member of the people shall contend or contrive envy, nor shall jealousy ever come into being on his account, but they shall “trust in him as in a father.”
JeromeAD 420
Commentary on Isaiah
(Verse 15 onward) Thus says the Lord God of hosts: Go, go into him who dwells in the tabernacle, to Shebna, the overseer of the Temple, and say to him: What are you doing here? Or who are you here, because you have dug for yourself here a tomb? You have dug your memorial on high, diligently in the rock you have made a dwelling for yourself. Behold, the Lord will carry you away: like the lifting of a rooster or like a garment he will lift you up. He will surely overthrow you and throw you into a wide and spacious land: there you shall die, and there shall be the chariots of your glory; the disgrace of your Lord's house. And I will drive you out from your office, and I will remove you from your position. And on that day, I will call my servant Eliakim son of Hilkiah. And I will clothe him with your robe, and I will strengthen him with your sash, and I will give your authority into his hand. And he will be like a father to the inhabitants of Jerusalem and to the house of Judah. And I will place the key of the house of David on his shoulder, and he will open, and no one shall shut; and he will shut, and no one shall open. And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father's house. And they shall hang upon him all the glory of his father's house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. In that day, saith the Lord of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it. We have already mentioned that Shebna was a high priest who betrayed the city to the Assyrians. But because this is a Hebrew tradition and Scripture does not speak of it, let us understand him to be proud, arrogant, and indulgent, trampling on nations with his own feet. And because he did everything the Prophet describes, his priesthood was transferred to Eliakim son of Hilkiah, so that he would be expelled and a new high priest would be made. From this we understand that we must avoid pride with all diligence, which offends God, and even the privilege of the high priesthood cannot be considered secure. This is Shebna (as some think) and Eliakim, of whom the same Prophet says: The king of Assyria sent Rabshakeh from Lachish to Jerusalem to King Hezekiah with a heavy hand; and he stood near the conduit of the upper pool on the highway to the Fuller's Field. Then Eliakim son of Hilkiah, who was in charge of the palace, came out to him, as did the court secretary Shebna and the royal historian Joah son of Asaph (Isaiah 36:2-3). Therefore, the Prophet is ordered to go to the high priest, who lived, according to the Septuagint, in the sanctuary; according to Aquila, in the tabernacle. For this, Theodotion, following the Hebrew truth, says: Go to this Shebna, which can be interpreted as just and right (so that he may be understood in the opposite sense, as unjust and wicked), to the high priest of the temple, and say to him: You who live in the house of God, where wickedness is rampant in the whole city, why are you so secure in your works, as if you do not fear captivity? You have carved for yourself a tomb in a rock, and you have built so proudly that your ambition follows you even in death? Listen to what is the Lord's message to you: just as a rooster carrying a hen on its shoulder is taken away, and each of the men lifts his cloak on his shoulder, so will your easy capture be. You will have a crown not of gold sheets and the sanctification of the Lord, but of tribulation and distress. For just as a ball, if thrown on a slope, cannot stand, but rolls with swift speed, so will you be led to the broadest land, which we understand as either the fields of Egypt or Babylon, and there you will die. And there will be chariots of glory, all power and wealth, with which you now walk supported. There you will experience the shame of the house of your Lord: because of your evil deeds, and the violation of the Temple of your God, you will suffer these things. I will remove you from your position, and I will cast you out from the office of the priesthood, and I will clothe my servant Eliakim, the son of Hilkiah, with your garments, and I will adorn him with your sash, just as Eleazar was clothed in the garments of his father Aaron. I will give the authority of the Temple to him, who shall have a people not subject to him as a servant, but who loves him as a son. He himself will receive the key to my house, and he will carry it on his shoulder; he will have the authority over all the ceremonies. And just as a peg is fixed on the wall of the Temple, and placed in a secure place, all the vessels of the priests and Levites, both those necessary for sacrifices and all kinds of musical instruments, are suspended on it: so the entire people will depend on the authority of my servant Eliakim. But what he says: On that day the peg that was fixed in the faithful place will be removed, and it will be broken, and it will fall, and everything that was hanging on it will perish, because the Lord has spoken it, many attribute it to Shebna, that Eliakim, having fixed the peg, caused the previous peg to fall. But because it follows: And what hung on it will perish: we understand this to be said, that with Sobna deposed, it was by no means fulfilled, that Eliacim, who overturned the dignity of the priesthood, received the pontificate, and in the succession of Eliacim, which means God arising, the sacraments of the evangelical cult are shown: so that what follows may be understood: On that day, says the Lord of hosts, the peg that was firmly fastened in a secure place will be removed, broken and fallen, to the ruin of the former people. But there is no doubt, both according to history and according to allegory, that the flag, so to speak, signifies the suspension of vessels of different kinds; and that when the former are broken, others are suspended in their place.
JeromeAD 420
Commentary on Isaiah
(Verse 15, 16, etc.) Thus says the Lord, the God of hosts: Go, enter to him who dwells in the tabernacle, to Shebna, the overseer of the temple, and say to him: What are you doing here? or who are you here? for you have carved out a sepulchre here for yourself. You have carved out a lofty memorial for yourself diligently in the rock for your tent. Behold, the Lord will cast you down as one is cast down, like a cockerel; and he will lift you up like a cloak. The one who crowns will crown you with tribulation: he will throw you like a ball onto a vast and spacious land. There you will die, and there will be the chariot of your glory, the disgrace of the house of your Lord. I will remove you from your position and take away your authority. And on that day, I will call my servant Eliakim, son of Hilkiah, and clothe him with your robe and strengthen him with your belt. I will give him your authority, and he will be like a father to the inhabitants of Jerusalem and the house of Judah. And I will place the key of the house of David upon his shoulder; and he shall open, and none shall shut; and he shall shut, and none shall open. And I will fasten him as a peg in a sure place, and he shall be for a throne of glory to his father's house. And they shall hang upon him all the glory of his father's house, diverse kinds of vessels, from the smallest to the largest. In that day, says the Lord of hosts, the peg that was fastened in a sure place shall be removed; and it shall be cut down and fall, and the burden that was upon it shall be removed; for the Lord has spoken. LXX: Thus says the Lord of hosts: Go to the treasurer in Somna's temple and say to him, What are you doing here? Or what have you gained here? For you have dug a grave for yourself and made a memorial for yourself on high; you have carved out a dwelling place for yourself in the ground. Behold, the Lord of hosts will cast you out and bring low the man, and he will take away your glorious robe and crown, and throw you into a vast and measureless place, and there you will die. And he will bring your finest chariot to shame, and the house of your prince to trampling. And you shall be removed from your office, and from your position. And it shall be on that day, I will call my servant Eliakim son of Hilkiah, and I will clothe him with your robe, and I will strengthen him with your belt, and I will give your authority into his hand. And he shall be a father to the inhabitants of Jerusalem and to the house of Judah. And I will place the glory of the house of David on him, and he will rule as prince, and there will be no one to oppose him. And I will give him the key of the house of David; he will open, and no one will shut; he will shut, and no one will open. And I will appoint him as a faithful ruler, and on the throne of glory in the house of his father. And every glorious one will have confidence in him, from the least to the greatest, in the house of his father. All vessels, from the smallest to the largest, will hang upon him. In that day, says the Lord of hosts, the man who was firmly established in a faithful place will be shaken and removed, and he will fall, and the glory that was in him will perish, because the Lord has spoken. The prophet Isaiah is commanded to enter into the one who dwells in the tabernacle, which in Hebrew is called Sochen, to Sobna, the overseer of the temple, or as the Septuagint translated, the treasurer, that is, the treasurer and steward of the treasures of the house of God. But Sochen interprets either tabernacle or pastophorion, that is, a chamber, in which the overseer of the temple dwells. But who else dwelt in the tabernacle of the Jews and in the former house of God, if not the word and reason of the Jewish law, which is revealed in the reading of the Old Testament? So it is said to this tradition and teaching: what are you doing here? Why do you want to build a house with the letter O in the west, and to fix your tent, which does not have a foundation, on a solid rock, which should not be called a tent or a house, but rather a tomb and a memory? Therefore, I tell you not to labor in the excavation of a tomb, because the Lord will transfer your priesthood; just as Geber (), which all men have interpreted, is usually transferred. But the Hebrew, who instructed us in the reading of the Old Testament, translated the rooster to be a chicken. Just as, he says, a rooster is transferred from one place to another on the shoulder of a porter, so the Lord will lightly take you from your place. And those who once had the crown of the high priest, and the sanctification in the golden plate, on which the name of God was written (Exodus 28), you will be crowned with tribulation and distress. And just as if a ball is thrown on a sloping and spacious place, it cannot stand, but rolls into the vastness: so all your people will be scattered to the ends of the earth. There you will die with your letter, and all your glory, and the chariots by which you were previously renowned; and the splendor of the house of God will be turned into ignominy. For the Lord will remove you from your position and from your ministry, that is, the ceremonies of the sacrifices, so that that which is written to the Hebrews may be fulfilled: For a change of the priesthood necessitates a change of the law (Hebrews 7:12). But when you are expelled from your ministry, I will call my servant Eliakim, to whom I have said also in another place: It is a great thing for you to be called my servant (Isaiah 49:6, according to the Septuagint). Eliacim is interpreted as God rising, or the resurrection of God. Therefore, this rising God, who is the son of Helcia, that is, a part of the Lord, will assume your place and will be clothed with your robe, and he will be strengthened by your belt, so that what you had in the letter, he may possess in the spirit, and he will be the father of those dwelling in Jerusalem, that is, in the vision of peace, which is interpreted as the Church, and of the house of Judah, where true faith is confessed. Where He Himself speaks to the Apostles: Little children, I am with you for a little while longer (John 13:33). And to another: Son, your sins are forgiven (Matthew 9:2). And to another: Daughter, your faith has saved you (Luke 7:50). I will give, He says, the key of the house of David, which opens and no one shuts; who shuts and no one opens (Revelation 3). And this same key will be upon His shoulder, that is, in His passion, according to what is written in another place: His dominion is upon His shoulder (Isaiah 9:6). For whatever he has loosed in his suffering, it cannot be closed; and whatever he has closed in the ceremonies of the Jews, it will be opened by no other. For I will fix the standard in a faithful place, where the assembly of the faithful is. Hence believers in Christ are called faithful. And he will be on the throne of the glory of his father's house, that is, the Church; and they will hang all the glory of his father's house upon him. Hence it is written in the Gospel: All the people were hanging upon him (Luke 19). And indeed, this was not done only at that time, but is fulfilled even to this day, so that different vessels of God, wisdom and justice, and everything by which Christ is called, hang from him. Different kinds of vessels, for which Aquila interpreted as Sasaim and Sephoth, which Symmachus translates as grandsons and mixed: so that both the Apostles and all believers, that is, the sons of sons, and mixed from all the nations, hang upon him. From the vessels of the craterae, which Theodotius Aganoth set up, both small and great are believed to be in the Lord. And I think that the craterae are the Apostles, full of vital waters. Of which it is said: Bless God from the fountains of Israel (Ps. 67:27), in which fountains He mixed His wisdom with wine. And everything, he says, musical, of those who at all times sing praises to God. What follows seems to be contrary to our understanding, how this peg, which had been fixed in a faithful place, is removed and broken, and falls and perishes what had depended on it, and this happens because the Lord has spoken. This can be solved if we read that Gospel, which in the last days the charity of many shall wax cold (Matt. 24); and the Lord Himself says: 'When the Son of man cometh, think you that he shall find faith on earth?' (Luke 18:8) Therefore, the pillar will not be broken and fall and perish, which is impious to say, but the pillar will be taken away from a faithful place, that is, from the Church, through the impiety that grows daily, and those who had previously hung on it with faith will afterwards be broken by unfaithfulness and fall and perish. But this will happen in the last days, because the Lord has spoken. As for the sparrow, which is called Jathed in Hebrew, and is pronounced the same by everyone, the Seventy above all have interpreted it as referring to a person. And what almost passed us by in the haste of dictation, Sobnas interprets as meaning conversion now, or turning back. Therefore, it is said to the leader of the Jews to convert from the Law to the Gospel: and forsaking the images of victims, to turn to the truth of spiritual sacrifice.
Cyril of AlexandriaAD 444
COMMENTARY ON ISAIAH 22:10-14
When he says, "I will call my servant Eliakim" (the name Eliakim means resurrection of God), then everyone who is glorious in the house of his father will trust in him [Eliakim]. Yet what is the house of Christ's Father if not the church? And who are glorious there? Those who put their trust in Christ, and they are not just those who are glorious according to the judgment of this world. On the opposite they may be very small people according to that judgment. But God is just and unprejudiced. He repays everyone according to the measure of their spiritual age [maturity], as in that respect some are fathers yet others are still toddlers, babies and teenagers.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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