My servant Eliakim
“My servant Eliakim”
Who was he?
Nobody can tell. Where else is he referred to in Holy Writ? Probably nowhere. Was he then a man without renown? That depends upon what you mean by renown, for he is indicated in the text by terms which imply infinite fame, Say “Eliakim,” and nobody knows him; say “My servant Eliakim,” and obscurity rises up into eminence unrivalled and never to be surpassed. (J. Parker, D. D.)
Renown, nominal and moral
Renown, then, may be nominal, or it may be moral. Nominal renown is a thing that comes and goes, a coloured cloud, a bubble on the river, a noise in the air, nothing that is substantial, nothing that is beneficent in itself; but moral renown, the renown of goodness, the fame of character, the reputation associated with deeds of sacrifice or valour--that is a renown which lives in heaven. (J. Parker, D. D.)
Eliakim and Christ
The language here used about Eliakim finds its perfect fulfilment only in Him whose supreme prerogative it is so to open that no man can shut, even Jesus Christ. (B. Blake, B. D.)
The power of the keys
(Isaiah 22:22) consists not merely in supervision of the royal chambers, but also in the decision as to who was and who was not to be received into the king’s service. (F. Delitzsch.)
Eliakim: the nail and the throne
A nation’s rulers (Zechariah 10:4) stand in the same relation to the community as a tent peg to the tent which it holds firmly and keeps up. As the tent peg is driven into the ground in such a way that a person can, if necessary, sit on it, so by development of the metaphor the peg is changed into a seat of honour. As a splendid chair adorns a room, so Eliakim graces his hitherto undistinguished family. The closely connected thought, that the members of his family in order to attain to honours would sit on this chair, is expressed by a different figure. Eliakim is once more presented to us as a “nail,” now, however, as a high one, somewhat like a pole on which coats are hung up, or as a peg driven into the wall at a distance from the ground. On this pole or peg they hang--i.e., one hangs or there hangs--the whole heavy lot (as in chap. 8:7) of the family of Eliakim. The prophet proceeds to split up this family into its male and female components, as the juxtaposition of masculine and feminine nouns shows. (F. Delitzsch.)
The kingdom and government of the glorious Messiah typified by Eliakim’s preferment and promotion
I. ELIAKIM’S CALL unto his honourable employment, whereby is represented Christ’s call unto His mediatory work and office (Isaiah 22:20). Christ did not run unsent.
II. THE BADGES OF HONOUR bestowed upon Him in consequence of His call (Isaiah 22:21-22).
1. He is clothed with a royal robe. So Christ is clothed (Revelation 1:1-20) with a garment down to the foot, that serves to cover and adorn Himself and all His members.
2. He is strengthened with a girdle, a girdle of truth and faithfulness; He is always ready girded for the execution of His work.
3. He hath the keys of the house committed to Him, and the sole government; He opens, and none shuts, etc. The keys of the heart, and the keys of hell and death are in His hand.
III. HIS CONFIRMATION IN HIS HONOURABLE OFFICE AND STATION. He is “fastened as a nail in a sure place.” Christ is nailed in His mediatory work and office by an eternal decree (Psalms 2:7), and by the oath of God Psalms 110:4); and all the powers of hell and earth shall never loose this nail.
IV. We are here told TO WHAT ADVANTAGE HE SHOULD DISCHARGE HIS TRUST. “He shall be for a glorious throne to His Father’s house.” God manifested in the flesh is the throne of grace to which we are called to come with boldness; and this may well be called a glorious throne,” because there is, in this dispensation of grace, the brightest display of the glory of God. Christ is the ornament of His Father’s house, the brightness of His glory, and the brightest crown that ever adorned the human nature.
V. CHRIST’S PREEMINENCE IN GOD’S FAMILY, and the dependence of all the domestics upon Him (verse 24).
1. The designation given unto the Church of God; “the house of the God and Father of Christ.”
2. The nature and quality of the house; there is “glory” in it.
3. The high and honourable station that Christ hath in His Father’s house; He is the great Master household, and the whole family is committed to Him, and is said to “hang upon Him as a nail fastened in a sure place.”
4. The common consent of the whole family unto His management; they shall hang upon Him all the glory, etc.; i.e., the Father of the family, and the whole offspring of the house, concur amicably that He should have the sole management.
5. Some account of the furniture of the house, committed to the management of the great New Testament Eliakim.
(1) The glory.
(2) The offspring and issue.
(3) The vessels of small quantity, from vessels of cups, even to all the vessels of flagons.
By which we are to understand believers, for they are the children of God, and the seed of Christ by regeneration; and likewise called “vessels,” because they are the recipient subjects of Divine grace, which is the wine, milk, and honey of the house. (E. Erskine.)