Isaiah 22:20
On that day I will summon My servant, Eliakim son of Hilkiah.
On that day
This phrase often signifies a specific time of divine intervention or judgment in biblical prophecy. In the context of Isaiah, "that day" refers to a moment when God will act decisively to bring about His purposes. It is a reminder of God's sovereignty over time and history, emphasizing that He has appointed times for His plans to unfold. The phrase encourages believers to trust in God's perfect timing and His ultimate control over the events of the world.

I will summon
The act of summoning indicates a direct and authoritative call from God. In Hebrew, the word used here can imply a calling forth or commissioning for a specific purpose. This highlights God's active role in appointing leaders and servants to fulfill His will. It serves as a reminder that God is intimately involved in the affairs of humanity, choosing individuals to carry out His divine plans. Believers are encouraged to be attentive to God's call in their own lives, ready to respond to His summons with obedience and faith.

My servant
The term "servant" in the biblical context often denotes one who is chosen and set apart for a special task or mission. In the Hebrew tradition, being called a servant of God is a title of honor, reflecting a close relationship with the Divine and a commitment to His purposes. This designation underscores the idea of servanthood as a model for leadership, where authority is exercised with humility and dedication to God's will. It challenges believers to embrace a servant-hearted approach in their own lives, seeking to serve God and others selflessly.

Eliakim son of Hilkiah
Eliakim, whose name means "God will establish," is identified as the son of Hilkiah. This specific naming not only provides historical context but also signifies the importance of lineage and heritage in the biblical narrative. Eliakim's appointment as a leader is a fulfillment of God's promise to establish His chosen ones in positions of authority. Historically, Eliakim was a faithful steward in the house of David, contrasting with the unfaithful Shebna, whom he replaced. This highlights the theme of divine justice and the elevation of the righteous. For believers, Eliakim's account serves as an inspiration to remain faithful and trustworthy, knowing that God honors those who walk in integrity and righteousness.

Persons / Places / Events
1. Eliakim
Eliakim is identified as the son of Hilkiah. In the context of Isaiah 22, he is chosen by God to replace Shebna as the steward over the house of David. His name means "God will establish," which signifies his divine appointment and the stability he is meant to bring.

2. Hilkiah
Hilkiah is the father of Eliakim. His name means "my portion is Yahweh," indicating a heritage of faithfulness and dedication to God.

3. Shebna
Shebna is the official whom Eliakim is set to replace. He is depicted earlier in Isaiah 22 as being self-serving and prideful, leading to his removal from office.

4. Jerusalem
The city where these events take place, serving as the political and spiritual center of Judah. It is significant as the location of the Davidic kingdom and the Temple.

5. The House of David
This refers to the royal lineage and authority established by God through King David. Eliakim's appointment is significant as it ties into the messianic promise associated with David's line.
Teaching Points
Divine Appointment
God chooses and appoints leaders according to His purposes. Eliakim's selection reminds us that God is sovereign over leadership and authority.

Faithfulness Over Position
Eliakim's rise to leadership contrasts with Shebna's fall, teaching us that God values faithfulness and humility over self-promotion and pride.

Symbol of Christ
Eliakim serves as a type of Christ, pointing to the ultimate fulfillment of God's promise through Jesus, who holds the true key of David.

Responsibility in Leadership
With authority comes responsibility. Eliakim's role emphasizes the importance of stewardship and serving others in positions of power.

Hope in God's Plan
Even in times of judgment and upheaval, God is working to establish His purposes, offering hope and assurance to His people.
Bible Study Questions
1. How does Eliakim's appointment as a leader reflect God's sovereignty in choosing leaders today?

2. In what ways does Eliakim's character contrast with that of Shebna, and what lessons can we learn about humility and pride?

3. How does the role of Eliakim as a steward connect to the New Testament understanding of Jesus' authority?

4. What responsibilities come with leadership, and how can we apply these principles in our own spheres of influence?

5. How does the promise of God's plan, as seen in the appointment of Eliakim, provide hope and assurance in our current circumstances?
Connections to Other Scriptures
2 Kings 18:18
Eliakim is mentioned as a key official during King Hezekiah's reign, highlighting his role in the administration of Judah.

Revelation 3:7
The authority given to Eliakim is echoed in the description of Christ, who holds the key of David, symbolizing ultimate authority and access.

Isaiah 9:6-7
The prophecy of a government established on the shoulders of a divine ruler connects to Eliakim's role as a foreshadowing of Christ's ultimate reign.
Human Reckoning and Divine InterruptionW. Clarkson Isaiah 22:15-25
The Influence of an Individual on Public PolicyR. Tuck Isaiah 22:20, 21
Authority and InfluenceW. Clarkson Isaiah 22:20-25
Eliakim and ChristB. Blake, B. D.Isaiah 22:20-25
Eliakim: the Nail and the ThroneF. Delitzsch.Isaiah 22:20-25
Installment of EliakimE. Johnson Isaiah 22:20-25
My Servant EliakimJ. Parker, D. D.Isaiah 22:20-25
Renown, Nominal and MoralJ. Parker, D. D.Isaiah 22:20-25
The Kingdom and Government of the Glorious Messiah Typified by Eliakim's Preferment and PromotionE. Erskine.Isaiah 22:20-25
The Power of the KeysF. Delitzsch.Isaiah 22:20-25
People
Aram, David, Elam, Eliakim, Hilkiah, Isaiah, Shebna
Places
Elam, House of the Forest, Jerusalem, Kedar, Kir
Topics
Eliakim, Eli'akim, Hilkiah, Hilki'ah, Hilkijah, Pass, Servant, Summon
Dictionary of Bible Themes
Isaiah 22:19

     5879   humiliation

Library
Prevailing Prayer.
Text.--The effectual, fervent prayer of a righteous man availeth much.--James v. 16. THE last lecture referred principally to the confession of sin. To-night my remarks will be chiefly confined to the subject of intercession, or prayer. There are two kinds of means requisite to promote a revival; one to influence men, the other to influence God. The truth is employed to influence men, and prayer to move God. When I speak of moving God, I do not mean that God's mind is changed by prayer, or that his
Charles Grandison Finney—Lectures on Revivals of Religion

Sundry Sharp Reproofs
This doctrine draws up a charge against several sorts: 1 Those that think themselves good Christians, yet have not learned this art of holy mourning. Luther calls mourning a rare herb'. Men have tears to shed for other things, but have none to spare for their sins. There are many murmurers, but few mourners. Most are like the stony ground which lacked moisture' (Luke 8:6). We have many cry out of hard times, but they are not sensible of hard hearts. Hot and dry is the worst temper of the body. Sure
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Gihon, the Same with the Fountain of Siloam.
I. In 1 Kings 1:33,38, that which is, in the Hebrew, "Bring ye Solomon to Gihon: and they brought him to Gihon"; is rendered by the Chaldee, "Bring ye him to Siloam: and they brought him to Siloam." Where Kimchi thus; "Gihon is Siloam, and it is called by a double name. And David commanded, that they should anoint Solomon at Gihon for a good omen, to wit, that, as the waters of the fountain are everlasting, so might his kingdom be." So also the Jerusalem writers; "They do not anoint the king, but
John Lightfoot—From the Talmud and Hebraica

Sennacherib (705-681 B. C. )
The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

The Call of Matthew - the Saviour's Welcome to Sinners - Rabbinic Theology as Regards the Doctrine of Forgiveness in Contrast to the Gospel of Christ
In two things chiefly does the fundamental difference appear between Christianity and all other religious systems, notably Rabbinism. And in these two things, therefore, lies the main characteristic of Christ's work; or, taking a wider view, the fundamental idea of all religions. Subjectively, they concern sin and the sinner; or, to put it objectively, the forgiveness of sin and the welcome to the sinner. But Rabbinism, and every other system down to modern humanitarianism - if it rises so high in
Alfred Edersheim—The Life and Times of Jesus the Messiah

Third Withdrawal from Herod's Territory.
Subdivision B. The Great Confession Made by Peter. (Near Cæsarea Philippi, Summer, a.d. 29.) ^A Matt. XVI. 13-20; ^B Mark VIII. 27-30; ^C Luke IX. 18-21. ^b 27 And Jesus went forth, and his disciples, into the villages of Cæsarea Philippi [The city of Paneas was enlarged by Herod Philip I., and named in honor of Tiberias Cæsar. It also bore the name Philippi because of the name of its builder, and to distinguish it from Cæsarea Palestinæ or Cæsarea Strotonis, a
J. W. McGarvey—The Four-Fold Gospel

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as
John Edgar McFadyen—Introduction to the Old Testament

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