Teks -- Isaiah 22:21-25 (NET)

22:21 I will put your robe on him, tie your belt around him, and transfer your authority to him. He will become a protector of the residents of Jerusalem and of the people of Judah. 22:22 I will place the key to the house of David on his shoulder. When he opens the door, no one can close it; when he closes the door, no one can open it. 22:23 I will fasten him like a peg into a solid place; he will bring honor and respect to his father’s family. 22:24 His father’s family will gain increasing prominence because of him, including the offspring and the offshoots. All the small containers, including the bowls and all the jars will hang from this peg.’ 22:25 “At that time,” says the Lord who commands armies, “the peg fastened into a solid place will come loose. It will be cut off and fall, and the load hanging on it will be cut off.” Indeed, the Lord has spoken.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Isa 22:21 - Girdle

There was a peculiar sort of robe and girdle which was the badge of his office.

Wesley: Isa 22:21 - A father

He shall govern them with fatherly care and affection.

Wesley: Isa 22:22 - The key

The government, the power of opening and shutting, of letting men into it, or putting them out of it, whereof a key is a fit emblem.

Wesley: Isa 22:22 - Shoulder

He mentions the shoulder rather than the hand, in which keys are commonly carried, from some ceremony then in use, of carrying a key upon the shoulder of the officer of state.

Wesley: Isa 22:23 - Fasten

I will establish the power in his hands.

Wesley: Isa 22:23 - Sure place

In the strong walls, or solid timber, in the house.

Wesley: Isa 22:23 - He shall be

By his prudent and righteous government he shall procure great glory, to all that have any relation to him.

Wesley: Isa 22:24 - The glory

Of his own kindred and family, who shall all depend upon him, and receive glory from him; of the house of David, which is called his father's house, because he was of the blood - royal.

Wesley: Isa 22:24 - The offspring

Great and small, the children and grand - children of his father's house, the meanest of them shall receive a lustre from their relation to him.

Wesley: Isa 22:24 - All vessels

All sorts of vessels, great or small, mean or precious, may be hanged upon him, without any fear of falling.

Wesley: Isa 22:25 - The nail

Shebna, who seemed to be so.

Wesley: Isa 22:25 - The burden

All those wicked officers that were advanced and supported by his power.

JFB: Isa 22:21 - thy robe

Of office.

JFB: Isa 22:21 - girdle

In which the purse was carried, and to it was attached the sword; often adorned with gold and jewels.

JFB: Isa 22:21 - father

That is, a counsellor and friend.

JFB: Isa 22:22 - key

Emblem of his office over the house; to "open" or "shut"; access rested with him.

JFB: Isa 22:22 - upon . . . shoulder

So keys are carried sometimes in the East, hanging from the kerchief on the shoulder. But the phrase is rather figurative for sustaining the government on one's shoulders. Eliakim, as his name implies, is here plainly a type of the God-man Christ, the son of "David," of whom Isaiah (Isa 9:6) uses the same language as the former clause of this verse. In Rev 3:7, the same language as the latter clause is found (compare Job 12:14).

JFB: Isa 22:23 - nail . . . sure place

Large nails or pegs stood in ancient houses on which were suspended the ornaments of the family. The sense is: all that is valuable to the nation shall rest securely on him. In Ezr 9:8 "nail" is used of the large spike driven into the ground to fasten the cords of the tent to.

JFB: Isa 22:23 - throne

Resting-place to his family, as applied to Eliakim; but "throne," in the strict sense, as applied to Messiah, the antitype (Luk 1:32-33).

JFB: Isa 22:24

Same image as in Isa 22:23. It was customary to "hang" the valuables of a house on nails (1Ki 10:16-17, 1Ki 10:21; Son 4:4).

JFB: Isa 22:24 - offspring and the issue

Rather, "the offshoots of the family, high and low" [VITRINGA]. Eliakim would reflect honor even on the latter.

JFB: Isa 22:24 - vessels of cups

Of small capacity: answering to the low and humble offshoots.

JFB: Isa 22:24 - vessels of flagons

Larger vessels: answering to the high offshoots.

JFB: Isa 22:25 - nail . . . fastened

Shebna, who was supposed to be firmly fixed in his post.

JFB: Isa 22:25 - burden . . . upon it

All that were dependent on Shebna, all his emoluments and rank will fail, as when a peg is suddenly "cut down," the ornaments on it fall with it. Sin reaches in its effects even to the family of the guilty (Exo 20:5).

MENANDER, the historian, notices a siege of Tyre by Shalmaneser, about the time of the siege of Samaria. Sidon, Acco, and Old Tyre, on the mainland, were soon reduced; but New Tyre, on an island half a mile from the shore, held out for five years. Sargon probably finished the siege. Sennacherib does not, however, mention it among the cities which the Assyrian kings conquered (thirty-sixth and thirty-seventh chapters). The expression, "Chaldeans" (Isa 23:13), may imply reference to its siege under Nebuchadnezzar, which lasted thirteen years. Alexander the Great destroyed New Tyre after a seven months' siege.

Clarke: Isa 22:21 - To the inhabitants

To the inhabitants - ליושבי leyoshebey , in the plural number, four of Dr. Kennicott’ s MSS., (two ancient), and two of De Rossi’ s, with the Septuagint, Syriac, and Vulgate.

Clarke: Isa 22:22 - And the key of the house of David will I lay upon his shoulder

And the key of the house of David will I lay upon his shoulder - As the robe and the baldric, mentioned in the preceding verse, were the ensigns of power and authority, so likewise was the key the mark of office, either sacred or civil. The priestess of Juno is said to be the key-bearer of the goddess, κλειδουχος Ἡρας· Aeschyl. Suppl. 299. A female high in office under a great queen has the same title: -

Καλλιθοη κλειδουχος Ολυμπιαδος βασιλειης.

"Callithoe was the key-bearer of the Olympian queen.

Auctor Phoronidis ap. Clem. Alex. p. 418, edit. Potter. This mark of office was likewise among the Greeks, as here in Isaiah, borne on the shoulder; the priestess of Ceres, κατωμαδιαν εχε κλαιδα, had the key on her shoulder. Callim. Ceres, verse 45. To comprehend how the key could be borne on the shoulder, it will be necessary to say something of the form of it: but without entering into a long disquisition, and a great deal of obscure learning, concerning the locks and keys of the ancients, it will be sufficient to observe, that one sort of keys, and that probably the most ancient, was of considerable magnitude, and as to the shape, very much bent and crooked. Aratus, to give his reader an idea of the form of the constellation Cassiopeia, compares it to a key. It must be owned that the passage is very obscure; but the learned Huetius has bestowed a great deal of pains in explaining it, Animadvers. in Manilii, lib. 1:355; and I think has succeeded very well in it. Homer Odyss. Isa 21:6, describes the key of Ulysses’ storehouse as ευκαμπης, of a large curvature; which Eustathius explains by saying it was δρεπανοειδης, in shape like a reaphook. Huetius says the constellation Cassiopeia answers to this description; the stars to the north making the curve part, that is, the principal part of the key; the southern stars, the handle. The curve part was introduced into the key-hole; and, being properly directed by the handle, took hold of the bolts within, and moved them from their places. We may easily collect from this account, that such a key would lie very well upon the shoulder; that it must be of some considerable size and weight, and could hardly be commodiously carried otherwise. Ulysses’ key was of brass, and the handle of ivory: but this was a royal key. The more common ones were probably of wood. In Egypt they have no other than wooden locks and keys to this day; even the gates of Cairo have no better. Baumgarten, Peregr. 1:18. Thevenot, part ii., chap. 10. But was it not the representation of a key, either cut out in cloth and sewed on the shoulder of the garment, or embroidered on that part of the garment itself? The idea of a huge key of a gate, in any kind of metal, laid across the shoulder, is to me very ridiculous

In allusion to the image of the key as the ensign of power, the unlimited extent of that power is expressed with great clearness as well as force by the sole and exclusive authority to open and shut. Our Savior, therefore, has upon a similar occasion made use of a like manner of expression, Mat 16:19; and in Rev 3:7 has applied to himself the very words of the prophet.

Clarke: Isa 22:23 - A nail

A nail - In ancient times, and in the eastern countries, as the way of life, so the houses, were much more simple than ours at present. They had not that quantity and variety of furniture, nor those accommodations of all sorts, with which we abound. It was convenient and even necessary for them, and it made an essential part in the building of a house, to furnish the inside of the several apartments with sets of spikes, nails, or large pegs, upon which to dispose of and hang up the several movables and utensils in common use, and proper to the apartment. These spikes they worked into the walls at the first erection of them, the walls being of such materials that they could not bear their being driven in afterwards; and they were contrived so as to strengthen the walls by binding the parts together, as well as to serve for convenience. Sir John Chardin’ s account of this matter is this: "They do not drive with a hammer the nails that are put into the eastern walls. The walls are too hard, being of brick; or, if they are of clay, too moldering: but they fix them in the brick-work as they are building. They are large nails, with square heads like dice, well made, the ends being bent so as to make them cramp-irons. They commonly place them at the windows and doors, in order to hang upon them, when they like, veils and curtains."Harmer’ s Observ. 1 p. 191. And we may add, that they were put in other places too, in order to hang up other things of various kinds; as appears from this place of Isaiah, and from Eze 15:3, who speaks of a pin or nail, "to hang any vessel thereon."The word used here for a nail of this sort is the same by which they express that instrument, the stake, or large pin of iron, with which they fastened down to the ground the cords of their tents. We see, therefore, that these nails were of necessary and common use, and of no small importance in all their apartments; conspicuous, and much exposed to observation: and if they seem to us mean and insignificant, it is because we are not acquainted with the thing itself, and have no name to express it but by what conveys to us a low and contemptible idea. "Grace hath been showed from the Lord our God,"saith Ezra, Ezr 9:8, "to leave us a remnant to escape, and to give us a nail in his holy place:"that is, as the margin of our Bible explains it, "a constant and sure abode.

"He that doth lodge near her (Wisdom’ s) house

Shall also fasten a pin in her walls.

Ecclus. 14:24

The dignity and propriety of the metaphor appears from the Prophet Zechariah’ s use of it: -

"From him shall be the corner-stone, from him the nail

From him the battle-bow

From him every ruler together.

Zec 10:4

And Mohammed, using the same word, calls Pharaoh the lord or master of the nails, that is, well attended by nobles and officers capable of administering his affairs. Koran, Sur. 38:11, and 89:9. So some understand this passage of the Koran. Mr. Sale seems to prefer another interpretation

Taylor, in his Concordance, thinks יתד yathed means the pillar or post that stands in the middle, and supports the tent, in which such pegs are fixed to hang their arms, etc., upon; referring to Shaw’ s Travels, p. 287. But יתד yathed is never used, as far as appears to me, in that sense. It was indeed necessary that the pillar of the tent should have such pegs on it for that purpose; but the hanging of such things in this manner upon this pillar does not prove that יתד yathed was the pillar itself

A glorious throne "A glorious seat"- That is, his father’ s house and all his own family shall be gloriously seated, shall flourish in honor and prosperity; and shall depend upon him, and be supported by him.

Clarke: Isa 22:24 - All the glory

All the glory - One considerable part of the magnificence of the eastern princes consisted in the great quantity of gold and silver vessels which they had for various uses. "Solomon’ s drinking vessels were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold; none were of silver; it was nothing accounted of in Solomon’ s days;"1Ki 10:21. "The vessels in the house of the forest of Lebanon,"the armory of Jerusalem so called, "were two hundred targets, and three hundred shields of beaten gold."Ibid. 1Ki 10:16, 1Ki 10:17. These were ranged in order upon the walls of the armory, (see Son 4:4), upon pins worked into the walls on purpose, as above mentioned. Eliakim is considered as a principal stake of this sort, immovably fastened in the wall for the support of all vessels destined for common or sacred uses; that is, as the principal support of the whole civil and ecclesiastical polity. And the consequence of his continued power will be the promotion and flourishing condition of his family and dependents, from the highest to the lowest

Vessels of flagons "Meaner vessels"- נבלים nebalim seems to mean earthen vessels of common use, brittle, and of little value, (see Lam 4:2; Jer 48:12), in opposition to אגנות aganoth , goblets of gold and silver used in the sacrifices. Exo 24:6.

Clarke: Isa 22:25 - The nail that is fastened

The nail that is fastened - This must be understood of Shebna, as a repetition and confirmation of the sentence above denounced against him

What is said of Eliakim the son of Hilkiah, Isa 22:20-24, is very remarkable; and the literal meaning is not easy to be understood. From Isa 9:6, and from Rev 3:7, it seems to belong to our Lord alone. The removal of Shebna from being over the treasure of the Lord’ s house, Isa 22:19, and the investiture of Eliakim with his robe, girdle, office, and government, Isa 22:20, etc., probably point out the change of the Jewish priesthood, and the proclaiming of the unchangeable priesthood of Christ. See Psa 110:4. Eliakim signifies The resurrection of the Lord ; or, My God, he shall arise . Hilkiah signifies The Lord my portion or lot . The key of David, shutting and opening, etc., may intend the way of salvation through Christ alone. For the hope of salvation and eternal life comes only through Eliakim, the resurrection of Jesus Christ from the dead

It is said, Isa 22:24, "They shall hang upon him all the glory of his father’ s house"- for, in Jesus Christ dwells all the fullness of the Godhead bodily; and the offspring and the issue, הצאצאים hatstseetsaim from יצא yatsa , to go out, - the suckers from the root; the sideshoots, the apostles and primitive ministers of his word. The issue, הצפיעות hatstsephioth , probably means the issue’ s issue; so the Targum. The grandchildren, all those who believe on the Lord Jesus through their word

"The nail that is fastened in the sure place shall be removed,"Isa 22:25, Kimchi refers not to Eliakim, but to Shebna, Isa 22:17-19. By, "They shall hang upon him all vessels of small quantity and large quantity,"has been understood the dependence of all souls, of all capacities, from the lowest in intellect to the most exalted on the Lord Jesus, as the only Savior of all lost human spirits

As the literal interpretation of this prophecy has not been found out, we are justified from parallel texts to consider the whole as referring to Jesus Christ, and the government of the Church, and the redemption of the world by him. Nor are there many prophecies which relate to him more clearly than this, taken in the above sense.

Calvin: Isa 22:21 - And I will clothe him // With thy robes and with thy girdle // He shall be Father

21.And I will clothe him He now explains more fully what he had briefly noticed in the former verse, that it was only by the purpose of God that Shebna was deposed, in order that Eliakim might succeed him. It is true, indeed, that all the changes that happen in the world are directed by the providence of God; for he “girds kings with a girdle,” as we are told in the book of Job, “and ungirds them, according to his pleasure.” (Job 12:18.) A witty saying was at one time current about the Roman emperors, “that they were theatrical kings;” because, as players, who perform their parts in the theater, no sooner have laid aside the rank of a king, than they presently become poor mechanics; so the emperors, after having been thrown down from their lofty station, were speedily hurried to a disgraceful punishment. And yet it is certain that those insurrections did not take place by chance, or merely through the designs of men, or by military forces, but by the purpose of God, which directed the whole. But the Prophet declares, that there is this peculiarity in the case of Shebna, that his deposition will be a clear proof of the vengeance of God, and that the restoration of Eliakim will be regarded as a lawful form of government.

With thy robes and with thy girdle By the robes and girdle are meant the badges of the magistrates’ office. The girdle was an emblem of royalty, and the chief magistrates undoubtedly wore it as an honorable distinction. At Rome, also, the prætors wore this badge. Job says, that God ungirds kings when he deprives them of their royal rank. (Job 12:18.) These things were foretold by the Prophet, that all might not only see clearly in this instance the providence of God, and acknowledge his purpose, but might perceive that this wicked man, who had raised himself improperly and by unlawful methods, was justly deposed.

He shall be Father Wicked magistrates are indeed appointed by God, but it is in his anger, and because we do not deserve to be placed under his government. He gives a loose rein to tyrants and wicked men, in order to punish our ingratitude, as if he had forsaken or ceased to govern us. But when good magistrates rule, we see God, as it were, near us, and governing us by means of those whom he hath appointed. The Prophet means that Eliakim will perform the part of a father, because he has been endued with the Spirit of God. At the same time he reminds all godly persons that they will have good reasons for wishing the government of Eliakim, because it tends to the general advantage of the Church.

By the appellation father, he shews what is the duty of a good magistrate. The same thing has been taught by heathen writers, that “a good king holds the place of a father;” and when they wished to flatter those who crushed the commonwealth by the exercise of tyranny, nature suggested to them to call the tyrants by the honorable title of “fathers of their country.” In like manner, philosophers, when they say that a family is the picture of a kingdom, shew that a king ought to hold the place of a father. This is also proved by the ancient titles given to kings, such as “Abimelech,” (Gen 20:2,) that is, “my father the king,” and others of the same kind, which shew that royal authority cannot be separated from the feelings of a father. Those who wish to be regarded as lawful princes, and to prove that they are God’s servants, must therefore shew that they are fathers to their people.

Calvin: Isa 22:22 - And the key of the house of David // The key

22.And the key of the house of David ⁹² This expression is metaphorical, and we need not spend much time, as some do, in drawing from it an allegorical meaning; for it is taken from an ordinary custom of men. The keys of the house are delivered to those who are appointed to be stewards, that they may have the full power of opening and shutting according to their own pleasure. By “the house of David” is meant “the royal house.” This mode of expression was customary among the people, because it had been promised to David that his kingdom would be for ever. (2Sa 7:13; Psa 132:11.) That is the reason why the kingdom was commonly called “the house of David.”

The key is put in the singular number for keys. Though “keys” are usually carried in the hands, yet he says that they are laid on the shoulders, ⁹³ because he is describing an important charge. Yet nothing more is meant than that the charge and the whole government of the house are committed to him, that he may regulate everything according to his pleasure; and we know that the delivering of keys is commonly regarded as a token of possession.

Some commentators have viewed this passage as referring to Christ, but improperly; for the Prophet draws a comparison between two men, Shebna and Eliakim. Shebna shall be deprived of his office, and Eliakim shall succeed him. What has this to do with Christ? For Eliakim was not a type of Christ, and the Prophet does not here describe any hidden mystery, but borrows a comparison from the ordinary practice of men, as if the keys were delivered to one who has been appointed to be steward, as has been already said. For the same reason Christ calls the office of teaching the word, (Mat 16:19,) “the keys of the kingdom of heaven;” so that it is idle and foolish to spend much time in endeavoring to find a hidden reason, when the matter is plain, and needs no ingenuity. The reason is, that ministers, by the preaching of the word, open the entrance into heaven, and lead to Christ, who alone is “the way.” (Joh 14:6.) By the keys, therefore, he means here the government of the king’s house, because the principal charge of it would be delivered to Eliakim at the proper time.

Calvin: Isa 22:23 - And I will fasten him as a nail in a sure place

23.And I will fasten him as a nail in a sure place The particle of comparison must here be supplied, and therefore I have inserted in the text the word as. By נאמן , ( nĕĕmān,) faithful, he means what is “firm and sure.” The original idea of the word is “truth;” for where “truth” is, there firmness and certainty are found; ⁹⁴ and therefore Hebrew writers employ the word “truth” to denote what is firm and certain. Isaiah employs an elegant metaphor, from which godly magistrates, who are few in number, ought to draw large consolation. They may conclude that not only has God raised them to that honorable rank, but they are confirmed and established, as if they had been fixed by his hand. And indeed, where the fear of the Lord dwells, there the stability, and power, and authority of kings, as Solomon says, are established by justice and judgment. (Pro 16:12.)

This consolation ought to be of advantage to princes, not only that they may meet all danger courageously, but likewise that they may firmly and resolutely proceed in their office, and not turn aside on any account, or shrink from any danger. But there are very few who can actually relish this doctrine. Almost all are like Jeroboam, (1Kg 12:28,) and think that religion should yield to them, and, so far as they imagine, that it will be of service to them, follow it, or rather bend and change it for their own convenience. Their last thought is about God and religion; and we need not wonder if they are always in doubt about their own affairs, and are scarcely ever at rest; for they do not direct their thoughts to him from whom all authority proceeds. (Rom 13:1.) Hence springs treachery, hence springs cruelty, covetousness, violence, and frauds and wrongs of every kind, in which the princes of the present day indulge with less restraint and with greater impudence than all others. Yet there are some in whom we see what is here said of Eliakim. The Lord guards and upholds them, and blesses that regard to equity and justice which he had bestowed upon them. If the Lord permits even tyrants for a time, because they have some appearance of regular government, what shall happen when a prince shall endeavor, to the utmost of his power, to defend justice and judgment, and the true worship of God? Will he not be still more confirmed and established by him who is the continual guardian of righteousness?

Calvin: Isa 22:24 - And they shall hang upon him // All the glory of his father’s house, // The smaller vessels // To all vessels of music

24.And they shall hang upon him It is as if he had said that Eliakim would be fully qualified for discharging his duties, and would not be indolent in his office. Hence we infer that God does not exalt princes to honor, in order that they may live in indolence or gratify their own passions. The office of a prince is very labourious, if he discharges it properly, and if he do not copy the unmeaning countenances of those who imagine that they have been raised to that honor, that they may live in splendor and may freely indulge in every kind of luxury. If a prince wish to discharge his office in a proper manner, he must endure much toil. It must not be thought that the comparison of a nail is inapplicable to princely government, since it denotes an office full of activity and cares; and we know that metaphors do not apply at all points, but we ought to observe the purpose for which they are introduced.

All the glory of his father’s house, ⁹⁵ the grandchildren and great-grandchildren. ⁹⁶ The expression, “his father’s house,” leaves no room to doubt that Eliakim was of royal blood; and therefore by his successors I understand not only those who were nearly related to him, but the whole family of David. He will have the charge of all that shall be in the king’s house. By adding grandchildren, he likewise shews that this princely government will be of long duration, that it will not only last during the life of one individual, but will also extend to his successors. ⁹⁷ For good princes are useful not only to their own age, but also to posterity, to whom they leave good laws, salutary regulations, and the traces of good government; so that their successors, even though they be wicked men, are ashamed to give themselves up all at once to abandoned wickedness, and, even against their will, are compelled through shame to retain something that is good. He shews that this will be the case with Eliakim, whose government will be so righteous that even posterity shall reap advantage from it.

The smaller vessels ⁹⁸ Metaphorically it denotes that there will be uniform justice, or equal laws, as the phrase is; and it is as if he had said, “He will not only support the nobles, but will likewise attend to the interests of the lowest rank.” The more rarely this is found in a prince, so much higher praise does he deserve than if he favored none but the rich and powerful; for these can guard and protect themselves, but the poor and feeble lie open as a prey to the attacks of others, and there is hardly any one that pleads their cause.

To all vessels of music ⁹⁹ By vessels the Hebrew writers denote instruments of all kinds, and the meaning is very extensive. When he speaks of musical ¹⁰⁰ vessels, he follows out what he had said in a single word; for it serves to explain the word קטן , ( kātān,) little; as if he had said that there would be nothing so small, or minute, or insignificant, that he would not take charge of it.

Calvin: Isa 22:25 - In that day // In a sure place // And the burden that was upon it shall be cut off

25.In that day It might be thought that this is inconsistent with what he had formerly said; but he no longer speaks of Eliakim, for he returns to Shebna, who was about to be cast down from his rank, as Isaiah had said. But for this, it might have been thought that there was no way by which Eliakim could arrive at that honor, but by the deposition of Shebna, who had arranged his matters so well, that no person thought it possible that he could be driven from his position. Yet though he has fortified himself by many defences, and thinks that he is at a great distance from all danger, still he shall be deprived of his office, and Eliakim shall be placed in his room.

In a sure place When he calls it “a sure place,” this must be understood with respect to men; for men judge that what is defended on all sides will be of long duration; but God casts it down with the smallest breath. It was only by way of concession that he called it “a sure place.” Hence it ought to be inferred how foolishly men boast, and rely on their greatness, when they have been exalted to a high rank of honor; for in a very short time they may be cast down and deprived of all honor.

And the burden that was upon it shall be cut off When wicked men are ruined, all who relied on their authority must also be ruined; and indeed it is in the highest degree reasonable that they who were united by the same bond of crimes, and who aided this wicked man as far as lay in their power, should share in the same punishment. It is difficult for those who place themselves under the protection of wicked men, and employ all their influence in behalf of them, not to be also partakers of their crimes; and if they were guiltless of crime, (which seldom, or rather, we may say, never happens,) still they are justly punished on this ground, that they have placed their trust on them as a very sure defense, and have depended wholly on their will and authority.

Defender: Isa 22:22 - the key

The "key," hanging on the shoulder, was symbolic of governmental authority (compare Isa 9:6), giving access to the treasures of the kingdom. Eliakim becomes a type of Christ, who alone has full authority over "the house of David."

Defender: Isa 22:22 - none shall open

This particular authority of Eliakim is quoted in Rev 3:7, Rev 3:8, assuring faithful believers in Christ that it is Christ alone, having the key of David, who can open and shut doors."

Defender: Isa 22:23 - a sure place

The "nail in a sure place" (Ezr 9:8) speaks of stability in a time of trouble. Eliakim filled that role for a time and, in that way, was typical of Christ. However, even that would eventually be broken off (Isa 22:25), when Judah was finally sent into captivity."

TSK: Isa 22:21 - clothe // a father

clothe : Gen 41:42, Gen 41:43; 1Sa 18:4; Est 8:2, Est 8:15

a father : Isa 9:6, Isa 9:7; Gen 45:8

TSK: Isa 22:22 - And the key // so he

And the key : As the robe and the baldric, mentioned in the preceding verse, were the ensigns of power and authority; so likewise was the key the mark of office, either sacred or civil. To comprehend how the key could be borne on the shoulder, it will be sufficient to observe, that the ancient keys were of considerable magnitude, and much bent. Mat 16:18, Mat 16:19; Rev 1:18

so he : Job 12:14; Mat 18:18, Mat 18:19; Rev 3:7

TSK: Isa 22:23 - I will // a glorious

I will : Ezr 9:8; Ecc 12:11; Zec 10:4

a glorious : Gen 45:9-13; 1Sa 2:8; Est 4:14, Est 10:3; Job 36:7; Luk 22:29, Luk 22:30; Rev 3:21

TSK: Isa 22:24 - hang // vessels of small // vessels of flagons

hang : Gen 41:44, Gen 41:45, Gen 47:11-25; Dan 6:1-3; Mat 28:18; Joh 5:22-27, Joh 20:21-23

vessels of small : Eze 15:3; Rom 9:22, Rom 9:23; 2Ti 2:20,2Ti 2:21

vessels of flagons : or, instruments of viols

TSK: Isa 22:25 - the nail // the burden // for the

the nail : Isa 22:15, Isa 22:16

the burden : Est 9:5-14, Est 9:24, Est 9:25; Psa 52:5, Psa 146:3; Jer 17:5, Jer 17:6

for the : Isa 46:11, Isa 48:15; Jer 4:28; Eze 5:13, Eze 5:15, Eze 5:17; Mic 4:4

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Isa 22:21 - I will clothe him with thy robe, and strengthen him with thy girdle // He shall be a father

I will clothe him with thy robe, and strengthen him with thy girdle: there was a peculiar sort of robe and girdle which was the badge of his office, which should be taken from him, and given to Eliakim.

He shall be a father he shall not only have the authority of a father, which thou now hast, in which respect all rulers are called fathers , as Exo 20:12 Num 36:1 ; but shall also govern them with fatherly care and affection, and not with rigour and cruelty, as thou dost.

Poole: Isa 22:22 - The key // Lay upon his shoulder // None shall shut

The key the government, the power of opening and shutting, of letting men into it or putting them out of it, whereof a key is a fit emblem; whence the delivering of the keys of a house or city into the hands of another, is a sign to signify and confirm the giving him the power and possession of it.

Lay upon his shoulder he mentions the shoulder rather than the hand, in which keys are commonly carried, either from some ceremony then in use, of carrying a key upon the shoulder, either of the officer of state himself, or of another in his name and stead; or to signify that this was a key of greater weight than ordinary, and that government, which is designed by this key, is a heavy burden, and therefore in Scripture phrase said to be upon the shoulder, as Isa 9:6 .

None shall shut against his will, or without his commission or consent.

Poole: Isa 22:23 - I will fasten him // In a sure place // He shall be for a glorious throne to his father’ s house

I will fasten him I will establish the power in his hands.

In a sure place in the strong walls, or solid timber, in the house; which is opposed to Shebna’ s instability, signified by a ball, Isa 22:18 .

He shall be for a glorious throne to his father’ s house by his prudent and righteous government he shall procure great glory, not only to himself, but to all that have any relation to him. This also is opposed to what is said of Shebna in the end of Isa 22:18 .

Poole: Isa 22:24 - Of his father’ s house // his father’ s house // All vessels of small quantity // From the vessels of cups, even to all the vessels of flagons

Of his father’ s house of his own kindred and family, who shall all depend upon him, and receive glory from him; of the house of David, which is called

his father’ s house either because kings are called the fathers of all their subjects, both in Scripture, as 1Sa 24:11 2Ki 5:13 16:7 , and in other authors; or, as Calvin ingeniously conjectures, because he was of the blood royal. Otherwise this had been no great commendation to him, that he studied so much the advancement of his own private family. And this seems more probable, because this character is opposed to that of Shebna, who was the shame of his lord’ s , to wit, the king’ s, house or family, Isa 22:18 . The offspring and the issue ; great and small, the children and grandchildren of his father’ s house.

All vessels of small quantity the meanest of them shall receive a lustre and advantage from their relation to him.

From the vessels of cups, even to all the vessels of flagons all sorts of vessels, great or small, mean or precious, may be hanged upon him, without any fear of falling; whereas ordinary nails or pins, if they be oppressed with too great weight, are easily broken down, and the vessels fall with them.

Poole: Isa 22:25 - The nail that is fastened in the sure place

The nail that is fastened in the sure place Shebna, who seemed to be so, both in his own eyes, and in the eyes of others. The burden that was upon it; all those wicked officers that were advanced and supported by his power.

Haydock: Isa 22:21 - Girdle

Girdle, the badge of power, Job xii. 18.

Haydock: Isa 22:22 - Shoulder

Shoulder. Here the marks of dignity were worn. Eliacim was appointed master of the palace, over all the other servants. (Calmet) ---

Thus we may gather what power Christ conferred on St. Peter, when he gave him the keys of heaven, Matthew xvi. 19., and Apocalypse iii. 7. (Haydock)

Haydock: Isa 22:23 - Peg

Peg, on which whatever is placed shall be secure, 1 Esdras ix. 8.

Haydock: Isa 22:24 - House // Music

House. He shall be the ornament of the priesthood. ---

Music. All affairs in church and state shall be at his disposal.

Haydock: Isa 22:25 - Fall

Fall. Sobna shall lose all his employments, and ruin others. (Calmet)

Gill: Isa 22:21 - 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

And I will clothe him with thy robe,.... The same he wore, or rather one like unto it, which was a badge and token of his office. If he was a priest, as the Jews say, this was his priestly robe, by which the high priest was distinguished from others; but he rather seems to be a civil officer, who wore a garment suitable to it, and distinctive of it; in which he was a type of Christ, invested with the priestly, or rather with the kingly office, crowned with glory and honour; and who is seen among his churches, clothed with a garment down to the feet, Rev 1:13,

and strengthen him with thy girdle: which was a symbol both of power and of strength; both priests and princes had their girdles. Christ's girdle, in the administration of his office, is faithfulness and righteousness, Isa 11:5;

and I will commit thy government into his hand; the government of the king's house, typical of the government of the church, put into the hands of Christ by his Father, Isa 9:6,

and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah; have a fatherly care over them, and affection for them; and such an one is Christ, who stands in the relation of the everlasting Father to his church and people, and of whom the whole family in heaven and earth is named; he provides for them, takes care of them, is tenderly affected towards them, pities and sympathizes with them, and affords them all supply and support. Kimchi interprets it of a faithful counsellor, and a good leader. So Ben Melech.

Gill: Isa 22:22 - And the key of the house of David will I lay upon his shoulder // so he shall open, and none shall shut; and he shall shut, and none shall open

And the key of the house of David will I lay upon his shoulder,.... In allusion either to magistrates carrying a key on their shoulder, hanging down from thence, having a hook at one end of it fit for that purpose; or having one embroidered on that part of their garment: or one carried before them by their servants. It regards either the keys of the temple; or rather the key of the king's house, which it was proper should be delivered to him as treasurer and steward of it; the Targum takes in both,

"and I will give the key of the house of the sanctuary, and the government of the house of David, into his hand.''

In the mystical sense, Christ is said to have this key, Rev 3:7 where the following words are applied to him:

so he shall open, and none shall shut; and he shall shut, and none shall open; all which is expressive of the government of the church being on his shoulders, and of his absolute and uncontrollable power over it; who opens the treasures of his word, of his grace, and of wisdom and knowledge, and communicates them unto, and shuts or hides them from, whom he pleases; who opens and shuts the doors of his church, his house, and lets in, and keeps out, whom he thinks fit; and who also opens and shuts the door of the kingdom of heaven, and introduces into it his own people, and excludes others.

Gill: Isa 22:23 - 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 I will fasten him as a nail in a sure place,.... In a strong part of the wall or timber, where it shall not fail, or be removed, or cut down, and so let drop what is hung upon it: it denotes the stability and continuance of his government, and of the strength and support he should be of unto others; and well agrees with Christ his antitype; see Zec 10:4 and is expressive of the strength of Christ, as the mighty God; and as the man of God's right hand, made strong for himself; and as the able Saviour, and mighty Redeemer; and of the stability of his person, he is unchangeable, the same today, yesterday, and for ever; and of his office, as Mediator, Head, and Surety of the covenant; whose priesthood passes not from one to another, and whose kingdom is an everlasting one, and his truths and ordinances unshaken and immovable: the sure place in which he is fixed is both his church, where he is the everlasting Head, Husband, and Saviour of it; and heaven, where he is, and will be retained, until the time of the restitution of all things:

and he shall be for a glorious throne to his father's house; or make the throne of his father's house glorious, Eliakim being, as some have thought, of the blood royal; or he should be an honour and credit to his father's house, by his wise and faithful administration of the government committed to him. Christ is the brightness of his Father's glory; and, to them that believe, he is an honour; he is on a glorious throne himself, and he will bring all his Father's family to sit with him on the same throne, 1Sa 2:8.

Gill: Isa 22:24 - 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

And they shall hang upon him all the glory of his father's house,.... Which shows the reason of his being compared to a nail; not to one that fastens pieces of timber together, or to a nail or stake drove in the ground, to which the cords of tents are fastened, but to a nail in a wall, on which things are hung: and the meaning is, that all of his father's family would be dependent upon him, be supported by him, and receive honour and glory from him: and which also is true of Christ the antitype; the glory of building his Father's house, the church, and of saving it, and of making of it glorious, belongs to him, and is given to him; it is put upon him, and it is visible on him, and it is weighty, and will continue:

the offspring and the issue; all the descendants of his father's family, sons and daughters, children and grandchildren; so the Targum,

"and all the glorious or noble ones of his father's house shall lean upon him, children, and children's children:''

so all the children of God, and who are also Christ's spiritual seed and offspring, these depend upon him for grace, and all the supplies of it; they boast in him for righteousness and strength, and rely upon him for life and salvation:

all vessels of small quantity; from the vessels of cups, even to all the vessels of flagons; meaning those of his family, that were some of lesser, others of greater capacities, for whom he provided places and posts under him, suitable thereunto; none were forgotten or neglected by him: this simile, of vessels of various sorts and sizes, is made use of, in perfect agreement with Eliakim's being compared to a nail, on which vessels in a house are hung by their handles. The Targum is,

"from young men to little ones; from the priests clothed with the ephod, to the Levites that held the psalteries.''

In the typical sense, it is to be understood of the vessels of mercy; some of which are larger, and others lesser; some capable of receiving more grace and larger gifts, and others less; to whom Christ communicates, and whom he fills, according to their capacities; all whose wants he supplies, and whose persons he supports; he fills them with his grace, and he fits them for glory; see Rom 9:23.

Gill: Isa 22:25 - 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

In that day, saith the Lord of hosts,.... That Shebna is deposed, and Eliakim put in his place:

shall the nail that is fastened in the sure place be removed, and be cut down, and fall; meaning, not Eliakim before spoken of, who really was a nail fastened in a sure place, and not to be removed; but Shebna, who thought himself to be as a nail in a sure place, being put into it by the king, and supported by his authority, and courted by his friends and flatterers; for to him the whole preceding prophecy is directed, which is carried down to this verse; for all that is said of the glory and usefulness of his successor Eliakim was to be told to him, which would make it still the more grievous to him, to be degraded and disgraced as he would be, signified by his being removed, cast down, and falling:

and the burden that was upon it shall be cut off; those that were dependent upon him, his family, his flatterers, and friends, such whom he had raised by his influence and authority to considerable places, and whom he supported in them; these would fall with him, as is usual when a royal favourite, or prime minister of state, falls into disgrace, and is removed; an instance of this may be seen in Haman, whose family and friends were involved in the same ruin with him, Est 9:12 and it may be observed, that many dependents, which a minister of state always has, are a burden to him. The Targum interprets this of the burden of prophecy; and Jarchi says, that some explain it thus,

"the prophecy, which thou prophesiest, concerning it, shall be confirmed;''

as follows:

for the Lord hath spoken it; and therefore it shall come to pass;

as the Targum,

"for, so it is decreed by the word of the Lord.''