Wednesday, March 17, 2021

John Hilton III on Shebna and Eliakim (Isaiah 22) and Jesus having the Keys of David (Revelation 3:7)

 

 

Shebna and Eliakim

 

In what Elder Jeffrey R. Holland called a “moving Messianic tribute” (Jeffrey R. Holland, Witness for His Names [Salt Lake City: Deseret Book, 2019], 113), the prophet Isaiah foreshadowed the Crucifixion through an obscure story about Shebna and Eliakim. Shebna, who held a high position as an official in King Hezekiah’s court, apparently abused his power, perhaps siphoning off royal funds for his own purposes (see Isa. 22:15).

 

Isaiah said a man named Eliakim would replace Shebna in the king’s court. Eliakim would be given many responsibilities, including receiving “the key of the house of David,” which would give Eliakim authority, for “he shall open, and none shall shut; and he shall shut, and none shall open” (Isa. 22:22). Eliakim is a type of the Savior, who identified himself as having “the key of David” and being the person “that openeth, and no man shutteth; and shutteth, and no man openeth” (Rev. 3:7) (Isaiah 22:22 and Revelation 3:7 are the only two instances in scripture that speak of the key of David). The similarity between these phrases connects Eliakim and the Savior. Eliakim had the power to open and close palace doors, and Christ can unlock the gate to immortality and eternal life.

 

Speaking of Eliakim, the Lord said, “I will fasten him as a nail in a sure place; and he shall be for the glorious throne to his father’s house. And they shall hang upon him all the glory of his father’s house . . . 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” (Isa. 22:23-25). Elder Holland commented on these verses as follows:

 

When the Roman soldiers drove their four-and-one-half-inch crucifixion spikes into their victim’s flesh, they did so first in the open palm. But because the weight of the body might tear that flesh and not sustain the burden to be carried, they also drove nails into the wrist, down the nexus of bones and sinews that would not tear no matter what the weight. Thus, the nail in the wrist was the “nail in a sure place.”

 

Once it was removed and the Savior was “cut down,” the burden of the crucified body (more literally, the burden of the Atonement) was brought to an end. In terms of our salvation, Christ is the Nail in a Sure Place—never failing, never faltering. (Holland, Witness for His names, 113. The Hebrew word for “nail” in this passage can also refer to a sturdy peg that one can hang items on for storage. In this reading, Isaiah could be saying that all different types of vessels will hang on a peg, symbolic of Eliakim’s great importance in Hezekiah’s palace [see Isa 22:24]. If the phrase “fasten him as a nail in a sure place” refers to a sturdy object of support, Eliakim is still a type of Christ. Just as Eliakim was the strongest steward in Hezekiah’s palace, with all things resting on him, so can all our sins, sorrows, and struggles be supported by the Savior, because of his atoning sacrifice)

 

Although faithful Eliakim was granted temporary authority, Jesus has “all power . . . given unto [him] in heaven and in earth” (Matt. 28:18). (John Hilton III, Considering the Cross: How Calvary Connects Us with Christ [Salt Lake City: Deseret Book, 2021], 54-55)