Some have claimed1 that Dr. Scott Hahn resurrected a defunct argument for the Papacy which had lain dormant for four centuries since the Counter-Reformers made it up.
However, researching this, it seems that this isn’t 100% accurate. Obviously, those below may not have been influenced by a tradition of interpretation from the Counter-Reformation controversialists, but that they all at least saw some “Ähnlichkeit” between Eliakim and Peter:
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Lapide, C. C. a. (1728). Commentaria in quatuor prophetas maiores… Cornelio Cornelii a Lapide. Belgium: apud viduam Henrici Verdussen. Google Books
Allegoricè, Eliakim est Christus, cui hisce Isaiæ verbis pontificiam simul & regalem dignitatem à Patre dari, censent Cyrill. & Theodor. imo Castrius ad literam hæc accipit de Christo, sed non rectè. Quocirca huc allegoricè alludens S. Joannes Apocal. 3.7. de Christo ait, Qui habet clavem David aperit & nemo claudit. Has pontificis claves Christus Porro se resignaturum promisit Matth. 16. v. 19. Tibi dabo claves regni cælorum. Origo ergo clavium Ecclesiæ, Christi Domini & S. Petri est in hisce clavibus Synagogæ & Eliakim sic passim alia novi testamenti alludunt & sunt ex veteri.
Lapide agrees this allusion falls under the allegorical sense.
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Kapeller, J. (1739). Theologia Historico-Dogmatica: Typis Gregorii Joannis Streibig. Google Books
Collatio plenæ potestatis apud Judæos & omnes Orientales significabatur per phrasim usitatissimam: conferre, dare claves; sic legitur de Eliakim in Isaia: dabo clavem domus David super humerum ejus. h. e. dabo potestatem; cui familia jure pleno administranda committitur, claves dari dicuntur, DEUS in Apocalypsi dicitur habere claves mortis. h. e. potestatem totam in vitam, & mortem, prout in Psalmo dicitur, Dominus mortificat, & vivisicat, seu quod synonymum est, ducit ad inferos, seu locum mortuorum, & reducit. Ita pariter Christus potestatem Petro conferens in Ecclesiam: Tibi dabo, ait, claves Regni cælorum, hoc nomine vocatur Ecclesia, seu totus cœtus fidelium.
Remarkably, he claims that the origin of the keys to the kingdom of heaven are found in those donated to Eliakim.
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Brynych, E. (1886). Katechetische Predigten. Germany: Manz. Google Books
𝔘𝔫𝔡 𝔴𝔞𝔰 𝔟𝔢𝔡𝔢𝔲𝔱𝔢𝔱 𝔡𝔦𝔢 𝔊𝔢𝔴𝔞𝔩𝔱 𝔡𝔢𝔯 𝔖𝔠𝔥𝔩𝔲̈𝔰𝔰𝔢𝔩 𝔲𝔫𝔡 𝔡𝔦𝔢 𝔐𝔞𝔠𝔥𝔱 𝔷𝔲 𝔟𝔦𝔫𝔡𝔢𝔫 𝔲𝔫𝔡 𝔷𝔲 𝔩𝔬̈𝔰𝔢𝔫, 𝔴𝔢𝔩𝔠𝔥𝔢 𝔢𝔯 𝔦𝔥𝔪 𝔲𝔫𝔱𝔢𝔯 𝔢𝔦𝔫𝔢𝔪 𝔲̈𝔟𝔢𝔯𝔤𝔦𝔢𝔟𝔱? 𝔚𝔬𝔩𝔩𝔢𝔫 𝔴𝔦𝔯 𝔡𝔦𝔢 𝔅𝔢𝔡𝔢𝔲𝔱𝔲𝔫𝔤 𝔡𝔦𝔢𝔰𝔢𝔯 𝔚𝔬𝔯𝔱𝔢 𝔯𝔦𝔠𝔥𝔱𝔦𝔤 𝔨𝔢𝔫𝔫𝔢𝔫 𝔩𝔢𝔯𝔫𝔢𝔫, 𝔪𝔲̈𝔰𝔰𝔢𝔫 𝔴𝔦𝔯 𝔦𝔫 𝔡𝔞𝔰 𝔅𝔲𝔠𝔥 𝔡𝔢𝔰 𝔓𝔯𝔬𝔭𝔥𝔢𝔱𝔢𝔫 ℑ𝔰𝔞𝔦𝔞𝔰 𝔢𝔦𝔫𝔰𝔢𝔥𝔢𝔫, 𝔴𝔬 (22, 20.) 𝔞𝔩𝔰𝔬 𝔷𝔲 𝔩𝔢𝔰𝔢𝔫 𝔦𝔰𝔱: „ℑ𝔠𝔥 𝔴𝔢𝔯𝔡𝔢 𝔰𝔱𝔞𝔱𝔱 𝔡𝔦𝔯 (𝔡𝔢𝔪 𝔖𝔬𝔟𝔫𝔬𝔰) 𝔪𝔢𝔦𝔫𝔢𝔫 𝔎𝔫𝔢𝔠𝔥𝔱 𝔈𝔩𝔦𝔞𝔨𝔦𝔪 𝔯𝔲𝔣𝔢𝔫 𝔲𝔫𝔡 𝔡𝔢𝔦𝔫𝔢 𝔊𝔢𝔴𝔞𝔩𝔱 𝔦𝔫 𝔰𝔢𝔦𝔫𝔢 ℌ𝔞̈𝔫𝔡𝔢 𝔩𝔢𝔤𝔢𝔫; 𝔦𝔥𝔪 𝔴𝔦𝔩𝔩 𝔦𝔠𝔥 𝔤𝔢𝔟𝔢𝔫 𝔡𝔦𝔢 𝔖𝔠𝔥𝔩𝔲̈𝔰𝔰𝔢𝔩 𝔡𝔢𝔰 ℌ𝔞𝔲𝔰𝔢𝔰 𝔇𝔞𝔳𝔦𝔡𝔰; 𝔴𝔢𝔫𝔫 𝔢𝔯 𝔬̈𝔣𝔣𝔫𝔢𝔱, 𝔰𝔬𝔩𝔩 𝔫𝔦𝔢𝔪𝔞𝔫𝔡 𝔷𝔲𝔰𝔠𝔥𝔩𝔦𝔢ß𝔢𝔫, 𝔲𝔫𝔡 𝔴𝔢𝔫𝔫 𝔢𝔯 𝔷𝔲𝔰𝔠𝔥𝔩𝔦𝔢ß𝔱, 𝔰𝔬𝔩𝔩 𝔫𝔦𝔢𝔪𝔞𝔫𝔡 𝔬̈𝔣𝔣𝔫𝔢𝔫." 𝔙𝔢𝔯𝔤𝔩𝔢𝔦𝔠𝔥𝔢𝔫 𝔴𝔦𝔯 𝔡𝔦𝔢𝔰𝔢 𝔖𝔱𝔢𝔩𝔩𝔢 𝔟𝔢𝔦 ℑ𝔰𝔞𝔦𝔞𝔰 𝔪𝔦𝔱 𝔡𝔢𝔪, 𝔴𝔞𝔰 𝔡𝔢𝔯 ℌ𝔢𝔯𝔯 𝔷𝔲 𝔓𝔢𝔱𝔯𝔲𝔰 𝔰𝔭𝔯𝔞𝔠𝔥, 𝔰𝔬 𝔣𝔦𝔫𝔡𝔢𝔫 𝔴𝔦𝔯 𝔡𝔦𝔢 𝔤𝔯𝔬̈ß𝔱𝔢 𝔄̈𝔥𝔫𝔩𝔦𝔠𝔥𝔨𝔢𝔦𝔱: 𝔟𝔢𝔦 ℑ𝔰𝔞𝔦𝔞𝔰 𝔟𝔢𝔯𝔲𝔣𝔱 𝔊𝔬𝔱𝔱 𝔡𝔢𝔫 𝔈𝔩𝔦𝔞𝔨𝔦𝔪 𝔷𝔲𝔪 𝔙𝔢𝔯𝔴𝔞𝔩𝔱𝔢𝔯 𝔡𝔢𝔰 ℌ𝔞𝔲𝔰𝔢𝔰 𝔊𝔬𝔱𝔱𝔢𝔰 𝔲𝔫𝔡 𝔷𝔲𝔪 ℨ𝔢𝔦𝔠𝔥𝔢𝔫 𝔡𝔢𝔯 𝔦𝔥𝔪 𝔲̈𝔟𝔢𝔯𝔱𝔯𝔞𝔤𝔢𝔫𝔢𝔫 𝔊𝔢𝔴𝔞𝔩𝔱 𝔰𝔬𝔩𝔩 𝔦𝔥𝔪 𝔡𝔢𝔯 𝔖𝔠𝔥𝔩𝔲̈𝔣𝔣𝔢𝔩 𝔡𝔢𝔰𝔰𝔢𝔩𝔟𝔢𝔫 𝔤𝔢𝔤𝔢𝔟𝔢𝔫 𝔴𝔢𝔯𝔡𝔢𝔫; 𝔲𝔫𝔡 𝔤𝔩𝔢𝔦𝔠𝔥𝔴𝔦𝔢 𝔡𝔦𝔢 𝔡𝔢𝔪 𝔈𝔩𝔦𝔞𝔨𝔦𝔪 𝔤𝔢𝔩𝔱𝔢𝔫𝔡𝔢𝔫 𝔚𝔬𝔯𝔱𝔢: „𝔚𝔢𝔫𝔫 𝔢𝔯 𝔬̈𝔣𝔣𝔫𝔢𝔱, 𝔰𝔬𝔩𝔩 𝔫𝔦𝔢𝔪𝔞𝔫𝔡 𝔷𝔲𝔰𝔠𝔥𝔩𝔦𝔢ß𝔢𝔫, 𝔲𝔫𝔡 𝔴𝔢𝔫𝔫 𝔢𝔯 𝔷𝔲𝔰𝔠𝔥𝔩𝔦𝔢ß𝔱, 𝔰𝔬𝔩𝔩 𝔫𝔦𝔢𝔪𝔞𝔫𝔡 𝔬̈𝔣𝔣𝔫𝔢𝔫," 𝔡𝔦𝔢 𝔦𝔥𝔪 𝔞𝔫𝔳𝔢𝔯𝔱𝔯𝔞𝔲𝔱𝔢 𝔬𝔟𝔢𝔯𝔰𝔱𝔢 𝔊𝔢𝔴𝔞𝔩𝔱 𝔦𝔪 ℌ𝔞𝔲𝔰𝔢 𝔇𝔞𝔳𝔦𝔡𝔰 𝔞𝔫𝔡𝔢𝔲𝔱𝔢𝔫, 𝔤𝔢𝔯𝔞𝔡𝔢𝔰𝔬 𝔦𝔰𝔱 𝔢𝔰 𝔟𝔢𝔦 𝔡𝔢𝔪 𝔓𝔢𝔱𝔯𝔲𝔰 𝔟𝔢𝔷𝔲̈𝔤𝔩𝔦𝔠𝔥 𝔧𝔢𝔫𝔢𝔯 𝔚𝔬𝔯𝔱𝔢, 𝔡𝔦𝔢 𝔡𝔢𝔯 ℌ𝔢𝔯𝔯 𝔷𝔲 𝔦𝔥𝔪 𝔤𝔢𝔰𝔭𝔯𝔬𝔠𝔥𝔢𝔫 𝔥𝔞𝔱, 𝔞𝔲𝔠𝔥 𝔦𝔥𝔪 𝔲̈𝔟𝔢𝔯𝔤𝔦𝔢𝔟𝔱 𝔡𝔢𝔯 ℌ𝔢𝔯𝔯 𝔡𝔦𝔢 𝔖𝔠𝔥𝔩𝔲̈𝔣𝔣𝔢𝔩 𝔲𝔫𝔡 𝔟𝔢𝔰𝔱𝔢𝔩𝔩𝔱 𝔦𝔥𝔫 𝔥𝔦𝔢𝔯𝔪𝔦𝔱 𝔷𝔲𝔪 𝔬𝔟𝔢𝔯𝔰𝔱𝔢𝔫 ℌ𝔞𝔲𝔰𝔥𝔞̈𝔩𝔱𝔢𝔯 𝔡𝔢𝔯 𝔎𝔦𝔯𝔠𝔥𝔢; 𝔴𝔞𝔰 𝔢𝔯 𝔟𝔦𝔫𝔡𝔢𝔱, 𝔰𝔬𝔩𝔩 𝔤𝔢𝔟𝔲𝔫𝔡𝔢𝔫, 𝔴𝔞𝔰 𝔢𝔯 𝔩𝔬̈𝔰𝔢𝔱, 𝔰𝔬𝔩𝔩 𝔤𝔢𝔩𝔬̈𝔰𝔢𝔱 𝔰𝔢𝔦𝔫, 𝔡. 𝔥. 𝔴𝔞𝔰 𝔢𝔯 𝔳𝔢𝔯𝔟𝔦𝔢𝔱𝔢𝔱 𝔬𝔡𝔢𝔯 𝔤𝔢𝔟𝔦𝔢𝔱𝔢𝔱, 𝔰𝔬𝔩𝔩 𝔞𝔲𝔠𝔥 𝔳𝔢𝔯𝔟𝔬𝔱𝔢𝔫 𝔬𝔡𝔢𝔯 𝔤𝔢𝔟𝔬𝔱𝔢𝔫 𝔰𝔢𝔦𝔫.
𝔒 𝔥𝔢𝔦𝔩𝔦𝔤𝔢𝔯 𝔓𝔢𝔱𝔯𝔲𝔰, 𝔇𝔲 𝔈𝔩𝔦𝔞𝔨𝔦𝔪 𝔡𝔢𝔰 𝔑𝔢𝔲𝔢𝔫 𝔅𝔲𝔫𝔡𝔢𝔰, 𝔇𝔲 𝔬𝔟𝔢𝔯𝔰𝔱𝔢𝔯 ℌ𝔞𝔲𝔰𝔥𝔞̈𝔩𝔱𝔢𝔯 𝔦𝔪 ℌ𝔦𝔪𝔪𝔢𝔩 𝔲𝔫𝔡 𝔞𝔲𝔣 𝔈𝔯𝔡𝔢𝔫! 𝔦𝔫 𝔇𝔢𝔦𝔫𝔢 ℌ𝔞̈𝔫𝔡𝔢 𝔥𝔞𝔱 𝔡𝔢𝔯 ℌ𝔢𝔯𝔯 𝔰𝔢𝔦𝔫𝔢 𝔢𝔦𝔤𝔢𝔫𝔢 𝔐𝔞𝔠𝔥𝔱 𝔤𝔢𝔤𝔢𝔟𝔢𝔫…
The statements in the second paragraph are too much for me so I had to end them there.
None of these pressed the typology as far as Mr. Sonna, however.
I believe the opposition is more correct:
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Thorndike, H. (1844). The Right of a Church in a Christian State in The Theological Works of Herbert Thorndike. Oxford: J. H. Parker. Google Books
§ 32. Besides, it is in the promise made to St. Peter, Matt. xvi. 19, said expressly to be the act of the power of the keys. And what is that? Is it not an expression borrowed from that which is said to Eliakim, son of Hilkiah, Is. xxii. 22, “I will give thee the keys of the house of David:” whereupon our Lord, Apoc. iii. 7, is said to have “the key David,” that is, of the house of David? whereby the Apostles under our Lord are made stewards of the Church, as Eliakim of the court, to admit and exclude whom he pleased (omitted: citation of Whitaker opposing Bellarmine on this point). And so it is manifest, that the power of the keys, given to St. Peter, Matt. xvi. 19, as the Church, Matt. xviii. 18, is that power which you have seen practised under the Apostles, of admitting to, and excluding from the Church, by baptism and penance.
There are actually a ton more historical references to the similarity but the above will suffice.
𝔊𝔬𝔱𝔱 𝔞𝔩𝔩𝔢𝔦𝔫 𝔰𝔢𝔦 𝔤𝔢𝔩𝔬𝔟𝔱!