The Eliakim Typological Argument refers to a biblical interpretation method that views the Old Testament high priest Eliakim as a type, or foreshadowing, of Jesus Christ and His role as the ultimate High Priest. This typological connection is primarily based on Isaiah 22:20-22:
“In that day I will call my servant Eliakim the son of Hilkiah, and I will clothe him with your robe, and will bind your sash on him, and will commit your authority to his hand. And he shall be a father to the inhabitants of Jerusalem and to the house of Judah. 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.”
In this passage, Eliakim is described as receiving the authority of the house of David and having the “key of the house of David” on his shoulder. Proponents of the Eliakim typological argument see this as foreshadowing Jesus, who is the ultimate fulfillment of the house and throne of David. As it says in Isaiah 9:7, “Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore.”
Some of the key parallels between Eliakim and Jesus highlighted in this typological interpretation include:
1. Authority – Just as Eliakim was given authority in the royal house of David, Jesus has the supreme authority as the divine King in the line of David. Hebrews 3:1 calls Jesus the “apostle and high priest of our confession.”
2. Keys – Eliakim is described as having the “key of the house of David” on his shoulder. Likewise, Jesus holds the keys that represent the authority of the kingdom of heaven. In Revelation 3:7 Jesus says, “And to the angel of the church in Philadelphia write: ‘The words of the holy one, the true one, who has the key of David, who opens and no one will shut, who shuts and no one opens.”
3. Access – Because he carried the keys, Eliakim allowed or denied access to the house of David. Similarly, Jesus is the one who allows access to the kingdom of God, proclaiming in John 14:6, “I am the way, and the truth, and the life. No one comes to the Father except through me.”
4. Father Figure – Isaiah 22 says Eliakim will be “a father to the inhabitants of Jerusalem.” Jesus is considered the Everlasting Father (Isaiah 9:6) who cares for His people as a good shepherd.
5. Priesthood – As a steward of the house of David, Eliakim had a priestly role in service to the people and temple. Jesus is the great High Priest who intercedes for God’s people, as described book of Hebrews.
6. Robe and Sash – Eliakim was clothed with special vestments denoting his sacred office. Jesus, as High Priest, also wore special priestly garments, particularly seen in Revelation 1:13 where He is clothed with a long robe and golden sash.
7. Replacing Shebna – Isaiah 22 shows Eliakim replacing the unworthy priest Shebna. This foreshadows how Jesus’ new covenant priesthood fulfilled and replaced the old Levitical priesthood with a superior and permanent one, as explained in Hebrews 7-10.
One of the main purposes of drawing this Eliakim/Christ typological connection is to point to Jesus as the fulfillment of the Old Testament priestly office. The entire sacrificial system instituted under the Mosaic law was a picture of the ultimate sacrifice of Christ (Hebrews 10:1). And just as the high priest interceded for the people once a year on the Day of Atonement, Jesus permanently intercedes as High Priest for all who trust in Him (Hebrews 7:24-25). As Hebrews 9:11-12 declares:
“But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.”
This Eliakim typology also points to Jesus as the heir to the throne of David, the One who rightfully holds the key and authority over God’s people. Though Eliakim was a steward in the house of David, Jesus is the fulfillment of the Davidic covenant and sits eternally on David’s throne (Luke 1:32-33). As Isaiah 9:7 promised, of Jesus’ kingdom there will be no end.
Some objections that have been raised regarding the Eliakim typological interpretation include:
1. Lack of explicit New Testament support – Nowhere in the New Testament is an explicit typological link made between Eliakim and Christ. The connections are inferred rather than directly stated.
2. Potential overuse of typology – Some critics warn against using typological interpretations too freely, seeing types and symbols where the biblical authors did not intend to communicate them. Typology should be used with care.
3. Difference in scale – While there are definite parallels between Eliakim and Christ, Jesus is infinitely greater as the divine Savior and risen Lord. The typology has its limits.
4. Kingly and priestly roles may seem incongruous – Eliakim taking on priestly functions while also serving in the house of David could appear as confused typology to some interpreters.
5. Eliakim’s flawed legacy – Eliakim does not appear to have a very positive legacy in the biblical text, so some may find it odd that he is a “type” of the perfect and supreme Christ.
In summary, the Eliakim typological argument seeks to illuminate the person and work of Jesus Christ by seeing the Old Testament office of Eliakim as a divinely intended foreshadowing of the coming Messiah and High Priest. It highlights parallels such as authority, priesthood, keys, access, and replacement of the old covenant. While the New Testament does not explicitly make this typological connection, many find it a valid interpretation and helpful teaching tool when properly understood. As with all typology, it remains a picture that points to the superior reality found in Christ, the eternal Priest and King.
Acts 2:34-35
For David did not ascend into the heavens, but he himself says, “‘The Lord said to my Lord, “Sit at my right hand, until I make your enemies your footstool.”’
Hebrews 4:14-16
Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.
Hebrews 5:5-6
So also Christ did not exalt himself to be made a high priest, but was appointed by him who said to him, “You are my Son, today I have begotten you”; as he says also in another place, “You are a priest forever, after the order of Melchizedek.”
Hebrews 7:11-19
Now if perfection had been attainable through the Levitical priesthood (for under it the people received the law), what further need would there have been for another priest to arise after the order of Melchizedek, rather than one named after the order of Aaron? For when there is a change in the priesthood, there is necessarily a change in the law as well. For the one of whom these things are spoken belonged to another tribe, from which no one has ever served at the altar. For it is evident that our Lord was descended from Judah, and in connection with that tribe Moses said nothing about priests. This becomes even more evident when another priest arises in the likeness of Melchizedek, who has become a priest, not on the basis of a legal requirement concerning bodily descent, but by the power of an indestructible life. For it is witnessed of him,
“You are a priest forever,
after the order of Melchizedek.”
For on the one hand, a former commandment is set aside because of its weakness and uselessness (for the law made nothing perfect); but on the other hand, a better hope is introduced, through which we draw near to God.
Hebrews 7:23-25
The former priests were many in number, because they were prevented by death from continuing in office, but he holds his priesthood permanently, because he continues forever. Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.
Hebrews 8:1-2
Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven, a minister in the holy places, in the true tent that the Lord set up, not man.
Hebrews 9:11-14
But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption. For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.
Hebrews 10:1
For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near.
Revelation 1:12-18
Then I turned to see the voice that was speaking to me, and on turning I saw seven golden lampstands, and in the midst of the lampstands one like a son of man, clothed with a long robe and with a golden sash around his chest. The hairs of his head were white, like white wool, like snow. His eyes were like a flame of fire, his feet were like burnished bronze, refined in a furnace, and his voice was like the roar of many waters. In his right hand he held seven stars, from his mouth came a sharp two-edged sword, and his face was like the sun shining in full strength. When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, “Fear not, I am the first and the last, and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades.
Revelation 3:7
“And to the angel of the church in Philadelphia write: ‘The words of the holy one, the true one, who has the key of David, who opens and no one will shut, who shuts and no one opens.
Luke 1:32-33
He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end.”
Though some object that the Eliakim typological argument lacks explicit New Testament support, many connections can be inferred from passages that establish Christ’s superior priesthood and kingship. The parallels in role and function between Eliakim and Christ suggest a typological relationship that provides deeper insight into Jesus as the fulfillment of Old Testament offices. While maintaining recognition that Jesus far surpasses Eliakim, this interpretive approach can still aid our understanding of Christ’s supreme authority and eternal priesthood. Though not without limitations, the Eliakim typology ultimately directs us to Christ’s supremacy as the divine Savior and Heavenly High Priest.