Isaiah 22:21
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.
I will clothe him with your robe
The phrase "I will clothe him with your robe" signifies a transfer of authority and position. In ancient Near Eastern cultures, clothing often symbolized one's status and role. The Hebrew word for "robe" (מְעִיל, me'il) can refer to a garment of distinction, often worn by priests or officials. This act of clothing someone with a robe indicates a bestowal of honor and responsibility, suggesting that the individual is being prepared for a significant role, much like Joseph was given a special robe by his father Jacob, symbolizing favor and authority (Genesis 37:3).

and tie your sash around him
The "sash" (אֲבֵנט, 'avenet) was a part of the official attire, often worn by priests and those in positions of leadership. Tying the sash around someone signifies the conferring of strength and readiness for service. In biblical times, the sash was not only a practical garment but also a symbol of preparedness and commitment to one's duties. This imagery suggests that the individual is being equipped and empowered to fulfill their responsibilities effectively.

I will hand your authority over to him
The transfer of "authority" (מֶמְשָׁלָה, memshalah) is a significant act, indicating the passing of power and governance. Authority in the biblical context is often seen as divinely ordained, and the act of handing it over implies a deliberate and purposeful decision. This phrase underscores the sovereignty of God in appointing leaders and the importance of stewardship in positions of power. It reflects the biblical principle that true authority is given by God and should be exercised in accordance with His will.

and he will be a father to the dwellers of Jerusalem
Being "a father" (אָב, av) in this context implies a role of guidance, protection, and care. In ancient Israel, a father was not only a familial leader but also a figure of authority and wisdom. This phrase suggests that the individual will provide leadership characterized by compassion and responsibility, much like a father cares for his children. The "dwellers of Jerusalem" are the inhabitants of the city, indicating that this leadership will have a direct impact on the community's well-being and spiritual health.

and to the house of Judah
The "house of Judah" refers to the southern kingdom of Israel, which included the tribes of Judah and Benjamin. This phrase highlights the broader scope of the individual's leadership, extending beyond Jerusalem to the entire region of Judah. It emphasizes the importance of righteous leadership in maintaining the covenant relationship between God and His people. The house of Judah holds a significant place in biblical history, as it is the lineage through which the Messiah, Jesus Christ, would come, fulfilling God's promises to David and his descendants.

Persons / Places / Events
1. Eliakim
The individual who is being clothed with authority in this passage. He is a servant of God, chosen to replace Shebna as the steward over the house of David.

2. Shebna
The previous steward who is being replaced due to his pride and self-serving actions. His removal signifies God's judgment and the transfer of authority.

3. Jerusalem
The city where Eliakim will serve as a leader. It is the central place of worship and governance for the people of Judah.

4. House of Judah
The southern kingdom of Israel, representing the people over whom Eliakim will have authority.

5. The Robe and Sash
Symbols of authority and responsibility. The robe signifies the office and the sash represents the binding of duties and responsibilities.
Teaching Points
God's Sovereignty in Leadership
God appoints and removes leaders according to His will. We must trust His sovereignty in the leadership He establishes.

Symbolism of Authority
The robe and sash symbolize the weight and responsibility of leadership. As Christians, we are called to wear our spiritual authority with humility and integrity.

Servant Leadership
Eliakim is described as a "father" to the people, indicating a leadership style that is nurturing and protective. We are called to lead with a servant's heart, prioritizing the well-being of those we serve.

Accountability in Leadership
Just as Shebna was held accountable for his actions, leaders today must recognize that they are accountable to God for how they steward their authority.

Christ as the Ultimate Authority
The passage foreshadows the coming of Christ, who holds the ultimate authority over the house of David. Our faith should be anchored in His eternal kingship.
Bible Study Questions
1. How does the transfer of authority from Shebna to Eliakim demonstrate God's control over leadership roles in our lives today?

2. In what ways can we apply the symbolism of the robe and sash to our own roles and responsibilities as Christians?

3. How does Eliakim's role as a "father" to the people of Jerusalem and Judah inform our understanding of servant leadership?

4. What lessons can we learn from Shebna's downfall about the dangers of pride and self-reliance in positions of authority?

5. How does the authority given to Eliakim point us to the ultimate authority of Christ, and how should this influence our daily walk with Him?
Connections to Other Scriptures
2 Kings 18:18
Eliakim is mentioned as a key official during King Hezekiah's reign, highlighting his role and authority.

Revelation 3:7
Jesus is described as having the key of David, which connects to the authority given to Eliakim, symbolizing Christ's ultimate authority.

Matthew 16:19
The authority to bind and loose given to Peter reflects the transfer of authority seen in Isaiah 22:21, emphasizing the responsibility of leadership in God's kingdom.
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
Authority, Band, Belt, Bind, Cloth, Clothe, Clothed, Coat, Commit, Entrust, Family, Fasten, Garment, Girdle, Government, Inhabitant, Inhabitants, Jerusalem, Judah, Robe, Sash, Securely, Strengthen, Tie, Tunic
Dictionary of Bible Themes
Isaiah 22:21

     5177   robes
     5216   authority, nature of

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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