Isaiah 22:15-25 is easily distinguished from the surrounding oracles. Isaiah 23:1 begins with the title "Oracle over Tyre" while Isaiah 22:14 is the end of an oracle about a Valley called "of Vision" (Hinnom valley?) and a treachery that occurred there, of a king who did not heed Yahweh. Internally, Isaiah 22:15-25 has a literary cohesion marked by a movement of demotion (15-18), a movement of promotion (19-24) which is followed by the movement of fall (25). The whole of the section is dominated by what happens to two named persons, Shebna and Eliakim.
Both Shebnah and Eliakim are mentioned as two of the three men who meet a delegation from Sennacherib, King of Assyria in 2 Kgs 18:18,26. In 2 Kgs 18:18, a line describes them thus: "there came out to them Eliakim the son of Hilkiah, who was over the household, and Shebnah the scribe". Thus, the oracle in Isaiah 22:15-25 reflects a time before this meeting with the Assyrian delegation (701 BC?), when Shebnah was still the mayordomo of the king's household.
The Movement of Demotion
The first part of the oracle pertains to "the mayordomo, Shebnah, the one over the household (of the king). (15)". Verse 16 gives the ground for the oracle of his demotion and downfall in vv. 17-19. Two things are mentioned here, a tomb hewn in a cave, "a resting place in a rock" and chariots. Both items are associated with wealth: a tomb carved in a high place is a mark of personal distinction that separates one from the commoners; chariots always go with horses which in turn are imported from Egypt. Both these items indicate a publical official who was gained wealth in office, someone belonging to the groups whom Isaiah already denounced in his "Woe oracles" (Isaiah 5:8-23; 10:1-4 see this article). All of these, will have their pleasures brought to a close in an event that can only be associated with war and exile, the destruction of Jerusalem and the displacement of its inhabitants. In verses 17-18, this spectre of the exile is placed before Shebnah. In verse 19, the more immediate event of his demotion is mentioned:
I will thrust you from your office
and you will be pulled down from your post.
The Movement of Promotion...
Verse 20 is the first of two "on that day" verses in this section of Isaiah 22. The second "on that day" is found in verse 25, signalling a new oracle. In verses 20-24, the figure of Eliakim son of Hilkiah is prominent. Here, the passage is reminiscent of an investiture, where one is first called ceremonially and is given the vestures of office. In the case of the king's mayordomo, this will consist of the robe and sash (21), and the key (22). The robe and the sash, a distinct uniform given to the mayordomo sets him apart from the king's officials and identifies him to the inhabitants of Jerusalem and the kingdom of Judah. Clothes reflected one's personality; it showed to everyone who one is and his place in society. The dignity and office of one is seen in the uniform one bears. Here, the oracle speaks of a transfer of authority from Shebnah to that of Eliakim, with the transfer of Shebna's robe and sash to the person of Eliakim. With this change, too, Eliakim also becomes "Father" to the inhabitants of Jerusalem and Judah.
The title "Father" is a title of authority. One finds it in 9.6 as a special title for the king's rightful heir. In Gen. 45:8 we find it as a title of Joseph who has become the guardian of the pharaoh. In Job 29:16, it is the title of a judge, defender of the poor, and one having the authority to set things right. The title "mother" given to Deborah in Judges 5:7 reflects an authoritative figure who can rearrange society: "The peasantry ceased in Israel, they ceased until you arose, Deborah, arose as a mother in Israel." In the usage of Isaiah 22:21, the mayordomo becomes an extension of the king, who is in turn the lieutenant of Yahweh, the real king of Israel. The mayordomo's role of extending the authority of the king, is reflected in his glory. He is called "a throne of glory to his ancestral house" (23).
The key of the king's household is made to hang from the shoulder. The symbolism of the kind of authority given to him within the household of the king is clearly delineated: it is absolute
And I will place on his shoulder the key of the house of David;
he shall open, and none shall shut;
and he shall shut,
and none shall open.
Access to the king is made possible through the majordomo; in the king's house no one gets anywhere without the mayordomo's permission. It is he who gives to anyone what he needs.
... and Fall
The glory, the kabod that comes with the office of the mayordomo also makes him a special point of reference, the "sure peg." And because of his glory everyone in his own household, whether important or not , who cling to him will share in that glory. He shall the pride of his own kinsmen. Verse 25 is an ominous oracle for Eliakim, though. Precisely because of his office of mayordomo, his household will so cling to him that he too will be taken down, made to fall by his own kinsmen, like a peg giving way because of the weight of those who hang on him.
Summary and Conclusion
The oracle indicates how a prophet can play a role in the king's household especially in respect to the choice of officials. Where regal policy directly affects the way God's covenant with Israel is implemented, the choice of officials, representatives and counsellors are determining factors. Shebnah has enriched himself in office, taking part in the injustices that Isaiah condemns. In the end, he too will be exiled together with those who have perpetuated a situation that goes against the will of God. Eliakim will temporarily bask in the glory that was once belonging to Shebnah. But even he will be a victim of the moment's corruption, not by his own fault but because of his own family. He, the "sure peg" will also fall down, as many have, whose associates cannot handle the temptations that glory and power bring with them.
Liturgical Note for the 21st Sunday OT A
On the 21st Sunday of Ordinary Time (A), Isaiah 22:15-24 is chosen because of the "keys of the kingdom" mentioned in Peter's own investiture as the Rock upon whom the Church is built. Here, the power of binding and losing,an authority that is recognized by the rabbi's as pertaining to the implementation of God's laws is given to Peter as bound up with the power of the keys. This Petrine authority, now resting on the Bishop of Rome, guarantees the unity of the faith and of the Church. It is thus that Cyprian of Carthage can say:
He (the Lord) builds the Church on only one even if after the resurrection he will give to all the apostles equal authority ..(cf. Jn. 20:21-23)" However, in order to manifest unity, he constituted one chair alone and made it such that by his authoritative word the principle of this unity should be derived from one (that is Peter) alone. (See "You Are Rock")
