About Jesus Steve Sweetman
Prophecy About Jerusalem
(ch. 22:1 - 25)
Verse 1 tells us that the
prophecy of this chapter concerns the oracle, or better translated as
burden, to the "Valley
first portion of this chapter is understood differently by different
scholars. Some feel what is
being talked about is the siege of the Assyrian King Sennacherib.
Others suggest that it is speaking of the attack by
Nebuchadnezzar of Babylon. Other's
say it is the final siege of
Verse 2 paints the
Verse 3 speaks of
soldiers being slain but not with the sword and leaders not leading but
fleeing. This didn't exactly
happen under the siege by Sennacherib (died 681 B.C.) of
The leaders not leading
tell us something about the leaders of
Verse 3 tells us that the
leaders fled while the enemy was yet far away.
How sad. The lack of
good national leaders precedes the fall of any nation, something that to
me we're seeing in today's western world.
It appears that God is
speaking in verse 4. I say
this because of the words "my people".
Usually when a text states "my people" it's in
reference to God speaking of His people.
The only other one this verse could refer to is Isaiah.
Either way, God or Isaiah, the one being spoken of is very
distressed over the fate of Jerusalem.
If verse 4 is speaking of
Isaiah, we see him very distressed, as was the case with all Old
Testament prophets when they prophesied doom to God's people.
What the prophet was actually doing by expressing his distress
was portraying how God Himself felt over the situation of His people.
The NIV begins verse 5
with "the Lord, the LORD Almighty".
This is "Adonai, Yahweh of war".
We're seeing God in a military light here as we often see Him in
the Old Testament. This means the invasion spoken of here is God's
in verse 6.
In short, verses 7
through 12 simply show us the sad state of the city of
Again, in verse 12 you
see, "the Lord, the LORD Almighty".
In Hebrew this is "Adonai, Yahweh, of war".
In today's world when few believe that God can have any
association with war, in a Biblical sense, that simply is not true.
Verses 12 and 13 tell us
that God has called the Israelis to a time of repentance.
That is what is meant by weeping, wailing, and tearing out of
hair, but the Israelis weren't repenting.
They were reveling. They
were partying when they should have been praying.
Once again, they missed the boat here, so to speak.
I will summarize verse 15
to the end of this chapter. We
see a steward, someone with responsibility in
There are some
interesting things concerning this man Eliakim.
First of all he was a true historical figure.
He did replace Shebna, but it appears too many that he might
actually be a prophetic type. That
is to say, he as a person who is symbolic of someone else, and in this
case, that someone else, is Jesus.
The name Eliakim means
"God will raise up". God
did raise up Jesus. Verses
20 and 21 show that Eliakim was given a place of authority in Israel, as of course Jesus will have when He returns to earth. Verse 22 speaks
of Eliakim having the keys to the house of David.
This reminds me of what the angel told Mary concerning Jesus.
The angel said that Jesus would rule over the house of David.
Isaiah goes on to say that Eliakim, because he has the keys to
the house of David, he would open doors that no one would shut and the
he'd shut doors that no one could open.
It's noteworthy that these exact words are spoken by Jesus and
about Jesus in Revelation 3:7.
In verse 23 we see
Eliakim firmly planted on the throne of David, something easily
attributed to Jesus.
Verse 24 speaks of the
glory that is the offspring of Jesus.
I suggest that the offspring mentioned here is the New Testament
church. This makes sense if
Eliakim is representative of Jesus here.
If Eliakim is symbolic of
Jesus then verse 25 is prophetic of the death of Jesus, and clearly,
this is seen as God's will with the words "the Lord has spoken.