2 Chronicles 26 commentary

As long as Uzziah sought the Lord, and minded religion, God made him to prosper. Those only prosper whom God makes to prosper; for prosperity is his gift. Many have owned, that as long as they sought the Lord, and kept close to their duty, they prospered; but when they forsook God, every thing went cross. God never continues either to bless the indolent or to withhold his blessing from the diligent. He will never suffer any to seek his face in vain. Uzziah's name was famed throughout all the neighbouring countries. A name with God and good people makes truly honourable. He did not delight in war, nor addict himself to sports, but delighted in husbandry.

The transgression of the kings before Uzziah was, forsaking the temple of the Lord, and burning incense upon idolatrous altars. But his transgression was, going into the holy place, and attempting to burn incense upon the altar of God. See how hard it is to avoid one extreme, and not run into another. Pride of heart was at the bottom of his sin; a lust that ruins many. Instead of lifting up the name God in gratitude to him who had done so much for him, his heart was lifted up to his hurt. Men's pretending to forbidden knowledge, and seeking things too high for them, are owing to pride of heart. The incense of our prayers must be, by faith, put into the hands of our Lord Jesus, the great High Priest of our profession, else we cannot expect it to be accepted by God, Re 8:3. Though Uzziah strove with the priests, he would not strive with his Maker. But he was punished for his transgression; he continued a leper to his death, shut out from society. The punishment answered the sin as face to face in a glass. Pride was at the bottom of his transgression, and thus God humbled him, and put dishonour upon him. Those that covet forbidden honours, forfeit allowed ones. Adam, by catching at the tree of knowledge which he might not eat of, debarred himself of the tree of life which he might have eaten of. Let all that read say, The Lord is righteous. And when the Lord sees good to throw prosperous and useful men aside, as broken vessels, if he raises up others to fill their places, they may rejoice to renounce all worldly concerns, and employ their remaining days in preparation for death.

CHAPTER 26

2Ch 26:1-8. Uzziah Succeeds Amaziah and Reigns Well in the Days of Zechariah.

1. Then all the people of Judah took Uzziah--(See on 2Ki 14:21; 2Ki 15:1).

2. He built Eloth--or, "He it was who built Eloth." The account of the fortifications of this port on the Red Sea, which Uzziah restored to the kingdom of Judah (2Ch 33:13), is placed before the chronological notices (2Ch 26:3), either on account of the importance attached to the conquest of Eloth, or from the desire of the historian to introduce Uzziah as the king, who was known as the conqueror of Eloth. Besides, it indicates that the conquest occurred in the early part of his reign, that it was important as a port, and that Hebrew merchants maintained the old trade between it and the countries of the East [Bertheau].

5. he sought God in the days of Zechariah--a wise and pious counsellor, who was skilled in understanding the meaning and lessons of the ancient prophecies, and who wielded a salutary influence over Uzziah.

6-7. he went forth and warred against the Philistines--He overcame them in many engagements--dismantled their towns, and erected fortified cities in various parts of the country, to keep them in subjection.

Jabneh--the same as Jabneel (Jos 15:11).

8. the Ammonites gave gifts--The countries east of the Jordan became tributary to him, and by the rapid succession and extent of his victories, his kingdom was extended to the Egyptian frontier.

2Ch 26:9, 10. His Buildings.

9. Uzziah built towers in Jerusalem, &c.--whence resistance could be made, or missiles discharged against assailants. The sites of the principal of these towers were: at the corner gate (2Ch 25:23), the northwest corner of the city; at the valley gate on the west, where the Joppa gate now is; at the "turning"--a curve in the city wall on the eastern side of Zion. The town, at this point, commanded the horse gate which defended Zion and the temple hill on the southeast [Bertheau].

10. Also he built towers in the desert--for the threefold purpose of defense, of observation, and of shelter to his cattle. He dug also a great many wells, for he loved and encouraged all branches of agriculture. Some of these "were in the desert," that is, in the district to the southeast of Jerusalem, on the west of the Dead Sea, an extensive grazing district "in the low country" lying between the mountains of Judah and the Mediterranean; "and in the plains," east of the Jordan, within the territory of Reuben (De 4:43; Jos 20:8).

in Carmel--This mountain, being within the boundary of Israel, did not belong to Uzziah; and as it is here placed in opposition to the vine-bearing mountains, it is probably used, not as a proper name, but to signify, as the word denotes, "fruitful fields" (Margin).

2Ch 26:11-15. His Host, and Engines of War.

11-15. an host of fighting men, that went out to war by bands--He raised a strong body of militia, divided into companies or regiments of uniform size, which served in rotation. The enumeration was performed by two functionaries expert in the drawing up of military muster-rolls, under the superintendence of Hananiah, one of the high officers of the crown. The army consisted of 307,500 picked men, under the command of two thousand gallant officers, chiefs or heads of fathers' houses, so that each father's house formed a distinct band. They were fully equipped with every kind of military accoutrements, from brazen helmets, a habergeon or coat of mail, to a sling for stones.

16-21. he transgressed against the Lord, &c.--(See on 2Ki 15:5). This daring and wicked act is in both records traced to the intoxicating influence of overweening pride and vanity. But here the additional circumstances are stated, that his entrance was opposed, and strong remonstrances made (1Ch 6:10) by the high priest, who was accompanied by eighty inferior priests. Rage and threats were the only answers he deigned to return, but God took care to vindicate the sacredness of the priestly office. At the moment the king lifted the censer, He struck him with leprosy. The earthquake mentioned (Am 1:1) is said to have been felt at the moment [Josephus].

23. they buried him ... in the field of the burial which belonged to the kings--He was interred not in, but near, the sepulcher of the kings, as the corpse of a leper would have polluted it.

The people of Judah took Uzziah - They all agreed to place this son on his father's throne.

He built Eloth - See the notes on 2Kgs 14:21. This king is called by several different names; see the note on 2Kgs 15:1.

In the days of Zechariah - Who this was we know not, but by the character that is given of him here. He was wise in the visions of God - in giving the true interpretation of Divine prophecies. He was probably the tutor of Uzziah.

And God helped him - "And the Word of the Lord helped him against the Philistines, and against the Arabians who lived in Gerar, and the plains of Meun." - Targum. These are supposed to be the Arabs which are called the Meuneons, or Munites, or Meonites.

The Ammonites gave gifts - Paid an annual tribute.

Built towers in the desert - For the defense of his flocks, and his shepherds and husbandmen.

And in Carmel - Calmet remarks that there were two Carmels in Judea: one in the tribe of Judah, where Nabal lived, and the other on the coast of the Mediterranean Sea, near to Kishon; and both fertile in vines.

He loved husbandry - This is a perfection in a king: on husbandry every state depends. Let their trade or commerce be what they may, there can be no true national prosperity if agriculture do not prosper; for the king himself is served by the field. When, therefore, the king of a country encourages agriculture, an emulation is excited among his subjects; the science is cultivated; and the earth yields its proper increase; then, should trade and commerce fail, the people cannot be reduced to wretchedness, because there is plenty of bread.

Shields, and spears - He prepared a vast number of military weapons, that he might have them in readiness to put into the hands of his subjects on any exigency.

Engines - to shoot arrows and great stones - The Targum says, "He made in Jerusalem ingenious instruments, and little hollow towers, to stand upon the towers and upon the bastions, for the shooting of arrows, and projecting of great stones."

This is the very first intimation on record of any warlike engines for the attack or defense of besieged places; and this account is long prior to any thing of the kind among either the Greeks or Romans. Previously to such inventions, the besieged could only be starved out, and hence sieges were very long and tedious. Shalmaneser consumed three years before such an inconsiderable place as Samaria, 2Kgs 17:5, 2Kgs 17:6; Sardanapalus maintained himself in Nineveh for seven years, because the besiegers had no engines proper for the attack and destruction of walls, etc., and it is well known that Troy sustained a siege of ten years, the Greeks not possessing any machine of the kind here referred to. The Jews alone were the inventors of such engines; and the invention took place in the reign of Uzziah, about eight hundred years before the Christian era. It is no wonder that, in consequence of this, his name spread far abroad, and struck terror into his enemies.

He transgressed against the Lord - "He sinned against the Word of the Lord his God." - T.

Went into the temple to burn incense - Thus assuming to himself the priest's office. See this whole transaction explained in the notes on 2Kgs 15:5 (note).

Because the Lord had smitten him - "Because the Word of the Lord had brought the plague upon him." - T.

And dwelt in a several house - He was separated, because of the infectious nature of his disorder, from all society, domestic, civil, and religious.

Jotham - was over the king's house - He became regent of the land; his father being no longer able to perform the functions of the regal office.

The rest of the acts of Uzziah, first and last, did Isaiah the prophet - write - This work, however, is totally lost; for we have not any history of this king in the writings of Isaiah. He is barely mentioned, Isa 1:1; Isa 6:1.

They buried him - in the field of the burial - As he was a leper, he was not permitted to be buried in the common burial-place of the kings; as it was supposed that even a place of sepulture must be defiled by the body of one who had died of this most afflictive and dangerous malady.

Towers - To guard his cattle from the inroads which the Arabians were accustomed to make: and to give notice of the approach of any enemy.

Into Jerusalem - Into the holy place, where the altar of incense stood, and into which none but the priests might enter, much less offer incense.

Withstood - Heb. stood up against Uzziah, not by force, or laying hands upon him to restrain him, for in the next verse you still find the censer in his hand; but only by admonition and reproof, which follows. Neither, &c. - Expect that God will punish thee, or put some brand of infamy upon thee for this presumption. But this they express modestly, because they considered that he to whom they spake, though an offender, was their sovereign.

His forehead - So that he could not hide his shame: though it is probable it was also in the rest of his body. From beside - By a stroke from an invisible hand coming from the altar; that he might be assured this was the effect of God's displeasure.

Thrust - Not by force, which needed not, for he voluntarily hasted away, as it follows; but by vehement persuasions and denunciations of God's farther judgments upon him, if he did not depart.

His death - God would have this leprosy to be incurable, as a lasting monument of his anger against such presumptuous invaders of the priest's office. Dwelt, &c. - As he was obliged to do by law, which he durst not now resist, being under the hand of God, and under the fear of worse plagues, if he did not so. For - He dwelt in a several house, because he might not come into the temple or courts, nor consequently into any publick assembly. So the punishment answered the sin, as face does to face in a glass. He thrust himself into the temple of God, whether the priests only had admission: and for that was thrust out of the very courts of the temple, into which the meanest of, his subjects might enter. He invaded the dignity of the priesthood, to which he had no right, and is for that deprived of the royal dignity, to which he had an undoubted right.

1 THen all the people of Judah took Uzziah , who was sixteen years old, and made him king in the room of his father Amaziah.

Called also Azariah, 2 King. 14. 21. both Names signifying the same thing; Gods Strength or Help. See of this and v. 2, 3, 4. on 2 King. 14. 21, 22. & 15. 2, 3.

Marginal references: 2 Kin. [illegible: 1 word]: [illegible: 1+ letters]. & 15. 1.; Or, [illegible: 1 word].

4 And he did that which was right in the sight of the LORD, according to all that his father Amaziah did .

To wit, for a Time, but not perfectly nor constantly, which was Amaziahs Case also.

5 And he sought God in the days of Zechariah , who had understanding in the visions of God : and as long as he sought the LORD, God made him to prosper.

i. e. He persisted in the True Religion and Worship of God.

As long as he lived. Compare ch. 24. 2.

Who was a very knowing and experienced Person. Or, who made him understanding; or, who instructed him; who was his Tutor and Teacher, and had great Authority and Influence upon him; and so restrained from those Exorbitancies to which he was otherwise inclined.

Either 1. In Prophetical Visions, which he either received from God himself; or understood and explained the Prophetical Visions of others, which was a special Gift of God: Of which see Gen. 41. 15. Dan. 1. 17. & 2. 19. Or, 2. In the Law and Word of God, which sometimes cometh under that Name, as Prov. 29. 18. and Isa. 22. 1, 5.

Marginal references: Heb. in the seeing of G[illegible: 1+ letters]d.

6 And he went forth and warred against the Philistins, and brake down the wail of Gath , and the wall of Jabneh, and the wall of Ashdod, and built cities about Ashdod, and among the Philistins.

Which had been taken by Hazael in the days of Joash his Grandfather, 2 King. 12. 17. but was either relinquished by him, because it lay so far from his other Dominions: or retaken by the Philistins, who had now repaired its Fortifications, and kept it.

Marginal references: Isa. 14. 2[illegible: 1+ letters].; Or, in the country of [illegible: 1 word] ded.

10 Also he built towers in the desert , and digged many wells, for he had much cattel, both in the low-country, and in the plains: husbandmen also and vine-dressers in the mountains, and in Carmel: for he loved husbandry.

Partly to guard his Cattel from the Inroads and depredations which the Arabians were accustomed to make: and partly to give Notice of the Approach of any Enemy, and to give some stop to their March on that Side.

Marginal references: Or, [illegible: 1 word] [illegible: 1 word] many [illegible: 1 word].; Or, [illegible: 1 word] fields.; Heb. [illegible: 1 word]

11 Moreover, Uzziah had an army of fightingmen, that went out to war by bands , according to the number of their account, by the hand of Jeiel the scribe, and Maasejah the ruler, under the hand of Hananiah, one of the kings captains.

i. e. Some Bands at one time and some at another, as Occasion required. See the Notes on 1 Chron. 27. 1, &c. & 2 Chron. 13. 14.

16 But when he was strong , his heart was lifted up to his destruction: for he transgressed against the LORD his God, and went into the temple of the LORD , to burn incense upon the altar of incense.

When he was strengthned in his Kingdom, and free from the fear of any Enemy.

Into the Holy place▪ where the Altar of Incense stood, and into which none but the Priests might enter, much less offer Incense.

18 And they withstood Uzziah the King, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the LORD, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary for thou hast trespassed, neither shall it be for thine honour from the LORD God .

Heb. Stood up against Uzziah, not by force or laying hands upon him to restrain him, for in the next Verse you still find the Censer in his hand; but onely by admonition and reproof, which here follows.

Expect that God will punish thee, or put some brand of Infamy upon thee for this presumption. But this they express modestly, and by a figure called Meiosis, where more is meant than is expressed, because they considered that he to whom they spake, though an Offender, was their Lord and Soveraign.

Marginal references: [illegible: 1 word]. 18. 7.; [illegible: 1 word]. [illegible: 1 word]. 7.

19 Then Uzziah was wroth , and had a censer in his hand, to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead , before the priests in the house of the LORD, from beside the incense altar .

With the Priests.

So as he could not hide his shame though it is probable it was also in the rest of his Body.

By a stroke from an invisible hand coming from the Altar; that he might be assured that this was the effect of Gods just displeasure against him.

20 And Azariah the chief priest, and all the priests looked upon him, and behold, he was leprous in his forehead, and they thrust him out from thence , yea, himself hasted also to go out, because the LORD had smitten him.

Not by force, as was noted on v. 18. which needed not, for he voluntarily hasted away, as it follows, but by vehement perswasions and denunciations of Gods further Judgments upon him if he did not depart. Some suppose that the Earthquake mentioned Amos 1. 1. Zech. 14. 5. happened upon this occasion, as another token of Gods displeasure against this unparallel'd arrogancy.

Marginal references: [illegible: 1 word] 6. 12

21 And Uzziah the king was a leper unto the day of his death , and dwelt in a † several house being a leper , for he was cut off from the house of the LORD: and Jotham his son was over the kings house, judging the people of the land.

God would have this Leprosy to be incurable, as a lasting monument of his Anger against such presumptuous Invaders of the Priests office.

As he was obliged to do by Law, Levit. 13. 46. which he durst not now resist, being under the hand and stroke of God, and under the fear of further and worse plagues, if he did so.

So the following words are a reason of the former; he dwelt in a several house, because he might not come into the Temple or Courts, nor consequently into any publick Assembly, or the society of others. Or, and therefore, as the Hebrew Chi oft signifies: and the Particle and is oft understood. So it is an inference from the next foregoing words, He was a Leper, and therefore he was cut off, &c. He who could not content himself with Gods allowance, but usurped the Priests place and office, is now deprived of the priviledge of the meanest of his People. A just and most suitable Judgment.

Marginal references: [illegible: 1 word]. 15. 5. [illegible: 1 word]. 13. 26, [illegible: 1 word].; [illegible: 1 word]. [illegible: 1 word].

2Ch 26:1-5

The statements as to Uzziah’s attainment of dominion, the building of the seaport town Elath on the Red Sea, the length and character of his reign (2Ch 26:1-4), agree entirely with 2Ki 14:21-22, and 2Ki 15:2-3; see the commentary on these passages. Uzziah (עזּיּהוּ) is called in 1Ch 3:12 and in 2 Kings (generally) Azariah (עזריה); cf. on the use of the two names, the commentary on 2Ki 14:21. - In 2Ch 26:5, instead of the standing formula, “only the high places were not removed,” etc.) Kings), Uzziah’s attitude towards the Lord is more exactly defined thus: “He was seeking God in the days of Zechariah, who instructed him in the fear of God; and in the days when he sought Jahve, God gave him success.” In לדרשׁ ויהי the infinitive with ל is subordinated to היה, to express the duration of his seeking, for which the participle is elsewhere used. Nothing further is known of the Zechariah here mentioned: the commentators hold him to have been an important prophet; for had he been a priest, or the high priest, probably הכּהן would have been used. The reading האלהים בּראות (Keth.) is surprising. ה המּבין ב can only denote, who had insight into (or understanding for the) seeing of God; cf. Dan 1:17. But Kimchi’s idea, which other old commentators share, that this is a periphrasis to denote the prophetic endowment or activity of the man, is opposed by this, that “the seeing of God” which was granted to the elders of Israel at the making of the covenant, Exo 24:10, cannot be regarded as a thing within the sphere of human action or practice, while the prophetic beholding in vision is essentially different from the seeing of God, and is, moreover, never so called. בראות would therefore seem to be an orthographical error for ביראת, some MSS having ביראות or ביראת (cf. de Rossi, variae lectt.); and the lxx, Syr., Targ., Arab., Raschi, Kimchi, and others giving the reading בּיראת ה המּבין, who was a teacher (instructor) in the fear of God, in favour of which also Vitringa, proll. in Jes. p. 4, has decided.Wars, buildings, and army of Uzziah. - Of the successful undertakings by which Uzziah raised the kingdom of Judah to greater worldly power and prosperity, nothing is said in the book of Kings; but the fact itself is placed beyond all doubt, for it is confirmed by the portrayal of the might and greatness of Judah in the prophecies of Isaiah (Isa 2-4), which date from the times of Uzziah and Jotham.

2Ch 26:6

After Uzziah had, in the very beginning of his reign, completed the subjection of the Edomites commenced by his father by the capture and fortification of the seaport Elath (2Ch 26:2), he took the field to chastise the Philistines and Arabians, who had under Joram made an inroad upon Judah and plundered Jerusalem (2Ch 21:16.). In the war against the Philistines he broke down the walls of Gath, Jabneh, and Ashdod (i.e., after capturing these cities), and built cities in Ashdod, i.e., in the domain of Ashdod, and בּפּלשׁתּים, i.e., in other domains of the Philistines, whence we gather that he had wholly subdued Philistia. The city of Gath had been already taken from the Philistines by David; see 1Ch 18:1; and as to situation, see on 1Ch 11:8. Jabneh, here named for the first time, but probably occurring in Jos 15:11 under the name Jabneel, is often mentioned under the name Jamnia in the books of the Maccabees and in Josephus. It is now a considerable village, Jebnah, four hours south of Joppa, and one and a half hours from the sea; see on Jos 15:11. Ashdod is now a village called Esdud; see on Jos 13:3.

2Ch 26:7

As against the Philistines, so also against the Arabians, who dwelt in Gur-baal, God helped him, and against the Maanites, so that he overcame them and made them tributary. Gur-baal occurs only here, and its position is unknown. According to the Targum, the city Gerar is supposed to be intended; Lxx translate ἐπὶ τῆς Πέτρας, having probably had the capital city of the Edomites, Petra, in their thoughts. The מעוּנים are the inhabitants of Maan; see on 1Ch 4:41.

2Ch 26:8

And the Ammonites also paid him tribute (מנחה), and his name spread abroad even to the neighbourhood of Egypt; i.e., in this connection, not merely that his fame spread abroad to that distance, but that the report of his victorious power reached so far, he having extended his rule to near the frontiers of Egypt, for he was exceedingly powerful. החזיק, to show power, as in Dan 11:7.

2Ch 26:9

In order enduringly to establish the power of his kingdom, he still more strongly fortified Jerusalem by building towers at the gates, and the wall of the citadel. At the corner gate, i.e., at the north-west corner of the city (see on 2Ch 25:23 and 2Ki 14:13), and at the valley gate, i.e., on the west side, where the Jaffa gate now is. From these sides Jerusalem was most open to attack. המּקצוע, at the corner, i.e., according to Neh 3:19., Neh 3:24., on the east side of Zion, at the place where the wall of Zion crossed over at an angle to the Ophel, and joined itself to the south wall of the temple hill, so that the tower at this corner defended both Zion and the temple hill against attack from the valley to the south-east. ויחזּקם, he made them (there) strong or firm; not, he put them in a condition of defence (Berth.), although the making strong was for that end.

2Ch 26:10

Moreover, Uzziah took measures for the defence of his herds, which formed one main part of his revenues and wealth. He built towers in the wilderness, in the steppe-lands on the west side of the Dead Sea, so well fitted for cattle-breeding (i.e., in the wilderness of Judah), to protect the herds against the attacks of the robber peoples of Edom and Arabia. And he dug many wells to water the cattle; “for he had much cattle” in the wilderness just mentioned, and “in the lowland” (Shephelah) on the Mediterranean Sea (see 1Ch 27:28), and “in the plain” (מישׁור), i.e., the flat land on the east side of the Dead Sea, extending from Arnon to near Heshbon in the north, and to the northeast as far as Rabbath Ammon (see on Deu 3:10), i.e., the tribal land of Reuben, which accordingly at that time belonged to Judah. Probably it had been taken from the Israelites by the Moabites and Ammonites, and reconquered from them by Uzziah, and incorporated with his kingdom; for, according to 2Ch 26:8, he had made the Ammonites tributary; cf. on 1Ch 5:17. Husbandmen and vine-dressers had he in the mountains and upon Carmel, for he loved husbandry. After וגו אכּרים, לו היוּ is to be supplied. אדמה, the land, which is cultivated, stands here for agriculture. As to Carmel, see on Jos 19:26.

2Ch 26:11

His army. He had a host of fighting men that went out to war by bands (לגדוּד, in bands), “in the number of their muster by Jeiel the scribe, and Maaseiah the steward (שׁטר), under Hananiah, one of the king’s captains.” The meaning is: that the mustering by which the host was arranged in bands or detachments for war service, was undertaken by (בּיד) two officials practised in writing and the making up of lists, who were given as assistants to Hananiah, one of the princes of the kingdom (יד על), or placed at his disposal.

2Ch 26:12-13

The total number of the heads of the fathers'-houses in valiant heroes (לגבּורי with ל of subordination) was 2600, and under these (ידם על, to their hand, i.e., subordinate to them) an army of 307,500 warriors with mighty power, to help the king against the enemy. The army was consequently divided according to the fathers'-houses, so that probably each father's-house formed a detachment (גּדוּד) led by the most valiant among them.

2Ch 26:14

Uzziah supplied this force with the necessary weapons-shield, lance, helmet, and coat of mail, bows and sling-stones. להם is more closely defined by לכל.

2Ch 26:15

Besides this, he provided Jerusalem with machines for defence on the towers and battlements. חשּׁבנות from השּׁבון, literally excogitata, i.e., machinae, with the addition “invention of the artificers,” are ingenious machines, and as we learn from the following וגו לירוא, slinging machines, similar or corresponding to the catapultae and ballistae of the Romans, by which arrows were shot and great stones propelled. Thus his name spread far abroad (cf. 2Ch 26:8), for he was marvellously helped till he was strong.Uzziah’s pride, and chastisement by leprosy. His death and burial. - The fact that the Lord smote Uzziah with leprosy, which continued until his death, so that he was compelled to dwell in a hospital, and to allow his son Jotham to conduct the government, is narrated also in 2Ki 15:5; but the cause of this punishment inflicted on him by God is stated only in our verses.

2Ch 26:16 “When Uzziah had become mighty (כּחזקתו as in 2Ch 12:1), his heart was lifted up (in pride) unto destructive deeds.” He transgressed against Jahve his God, and came into the sanctuary of Jahve to offer incense upon the altar of incense. With a lofty feeling of his power, Uzziah wished to make himself high priest of his kingdom, like the kings of Egypt and of other nations, whose kings were also summi pontifices, and to unite all power in his person, like Moses, who consecrated Aaron and his sons to be priests. Then. and Ewald, indeed, think that the powerful Uzziah wished merely to restore the high-priesthood exercised by David and Solomon; but though both these kings did indeed arrange and conduct religious festal solemnities, yet they never interfered in any way with the official duties reserved for the priests by the law. The arrangement of a religious solemnity, the dedicatory prayer at the dedication of the temple, and the offering of sacrifices, are not specifically priestly functions, as the service by the altars, and the entering into the holy place of the temple, and other sacrificial acts were.

2Ch 26:17-20

The king’s purpose was consequently opposed by the high priest Azariah and eighty priests, valiant men, who had the courage to represent to him that to burn incense to the Lord did not appertain to the king, but only to the sanctified Aaronite priests; but the king, with the censer in his hand, was angry, and the leprosy suddenly broke out upon his forehead. When the priests saw the leprosy, they removed the king immediately from the holy place; and Uzziah himself also hurried to go forth, because Jahve had smitten him; for he recognised in the sudden breaking out of the leprosy a punishment from God. Azariah is called הראשׁ כּהן, i.e., a high priest, and is in all probability the same person as the high priest mentioned in 1Ch 6:10 (see on the passage). לכבוד לך לא, “It (the offering of incense) is not for thine honour before Jahve.” זעף, to foam up in anger. וּבזעפּו, and while he foamed against the priests, i.e., was hot against them, the leprosy had broken out. מעל־למּזבּח, from by = near, the altar. Thus was Uzziah visited with the same punishment, for his haughty disregard of the divinely appointed privileges of the priesthood, as was once inflicted upon Miriam for her rebellion against the prerogatives assigned to Moses by God (Num 12:10).

2Ch 26:21

But Uzziah had to bear his punishment until his death, and dwelt the rest of his life in a separate house, while his son conducted the government for him. This is also recorded in 2Ki 15:5 (cf. for החפשׁית בּית the commentary on that passage). The reason of the separation of the king from intercourse with others, by his dwelling in the hospital, is given in the Chronicle in the words: “for he was cut off (shut out) from the house of Jahve.” This reason can only mean, that because he, as a leper, was shut out from the house of the Lord, he could not live in fellowship with the people of God, but must dwell in a separate house. For the rest, we cannot exactly say how long Uzziah continued to live under the leprosy; but from the fact that his son Jotham, who at Uzziah’s death was twenty-five years old, conducted the government for him, so much is clear, viz., that it can only have lasted a year or two.

2Ch 26:22

The history of his reign was written by the prophet Isaiah (see the Introduction).

2Ch 26:23

At his death, Uzziah, having died in leprosy, was not buried in the graves of the kings, but only in the neighbourhood of them, in the burial-field which belonged to the kings, that his body might not defile the royal graves.

Uzziah's Prosperity. (b. c. 800.)

1 Then all the people of Judah took Uzziah, who was sixteen years old, and made him king in the room of his father Amaziah. 2 He built Eloth, and restored it to Judah, after that the king slept with his fathers. 3 Sixteen years old was Uzziah when he began to reign, and he reigned fifty and two years in Jerusalem. His mother's name also was Jecoliah of Jerusalem. 4 And he did that which was right in the sight of the Lord , according to all that his father Amaziah did. 5 And he sought God in the days of Zechariah, who had understanding in the visions of God: and as long as he sought the Lord , God made him to prosper. 6 And he went forth and warred against the Philistines, and brake down the wall of Gath, and the wall of Jabneh, and the wall of Ashdod, and built cities about Ashdod, and among the Philistines. 7 And God helped him against the Philistines, and against the Arabians that dwelt in Gur-baal, and the Mehunims. 8 And the Ammonites gave gifts to Uzziah: and his name spread abroad even to the entering in of Egypt; for he strengthened himself exceedingly. 9 Moreover Uzziah built towers in Jerusalem at the corner gate, and at the valley gate, and at the turning of the wall, and fortified them. 10 Also he built towers in the desert, and digged many wells: for he had much cattle, both in the low country, and in the plains: husbandmen also, and vine dressers in the mountains, and in Carmel: for he loved husbandry. 11 Moreover Uzziah had a host of fighting men, that went out to war by bands, according to the number of their account by the hand of Jeiel the scribe and Maaseiah the ruler, under the hand of Hananiah, one of the king's captains. 12 The whole number of the chief of the fathers of the mighty men of valour were two thousand and six hundred. 13 And under their hand was an army, three hundred thousand and seven thousand and five hundred, that made war with mighty power, to help the king against the enemy. 14 And Uzziah prepared for them throughout all the host shields, and spears, and helmets, and habergeons, and bows, and slings to cast stones. 15 And he made in Jerusalem engines, invented by cunning men, to be on the towers and upon the bulwarks, to shoot arrows and great stones withal. And his name spread far abroad; for he was marvellously helped, till he was strong.

We have here an account of two things concerning Uzziah:—

I. His piety. In this he was not very eminent or zealous; yet he did that which was right in the sight of the Lord. He kept up the pure worship of the true God as his father did, and was better than his father, inasmuch as we have no reason to think he ever worshipped idols as his father did, no, not in his latter days, when his heart was lifted up. It is said (v. 5), He sought God in the days of Zechariah, who, some think, was the son of the Zechariah whom his grandfather Joash slew. This Zechariah was one that had understanding in the visions of God, either the visions which he himself was favoured with or the visions of the preceding prophets. He was well versed in prophecy, and conversed much with the upper world, was an intelligent, devout, good man; and, it seems, had great influence with Uzziah. Happy are the great men who have such about them and are willing to be advised by them; but unhappy those who seek God only while they have such with them and have not a principle in themselves to bear them out to the end.

II. His prosperity.

1. In general, as long as he sought the Lord, and minded religion, God made him to prosper. Note, (1.) Those only prosper whom God makes to prosper; for prosperity is his gift. (2.) Religion and piety are very friendly to outward prosperity. Many have found and owned this, that as long as they sought the Lord and kept close to their duty they prospered; but since they forsook God every thing has gone cross.

2. Here are several particular instances of his prosperity:—(1.) His success in his wars: God helped him (v. 7), and then he triumphed over the Philistines (those old enemies of God's people), demolished the fortifications of their cities, and put garrisons of his own among them, v. 6. He obliged the Ammonites to pay him tribute, v. 8. He made all quiet about him, and kept them in awe. (2.) The greatness of his fame and reputation. His name was celebrated throughout all the neighbouring countries (v. 8) and it was a good name, a name for good things with God and good people. This is true fame, and makes a man truly honourable. (3.) His buildings. While he acted offensively abroad, he did not neglect the defence of his kingdom at home, but built towers in Jerusalem and fortified them, v. 9. Much of the wall of Jerusalem was in his father's time broken down, particularly at the corner gate. But his best fortification of Jerusalem was his close adherence to the worship of God: if his father had not forsaken this the wall of Jerusalem would not have been broken down. While he fortified the city, he did not forget the country, but built towers in the desert too (v. 10), to protect the country people from the inroads of the plunderers, bands of whom sometimes alarmed them and plundered them, as ch. xxi. 16. (4.) His husbandry. He dealt much in cattle and corn, employed many hands, and got much wealth by his dealing; for he took a pleasure in it: he loved husbandry (v. 10), and probably did himself inspect his affairs in the country, which was no disparagement to him, but an advantage, as it encouraged industry among his subjects. It is an honour to the husbandman's calling that one of the most illustrious princes of the house of David followed it and loved it. He was not one of those that delight in war, nor did he addict himself to sport and pleasure, but delighted in the innocent and quiet employments of the husbandman. (5.) His standing armies. He had, as it should seem, two military establishments. [1.] A host of fighting men that were to make excursions abroad. These went out to war by bands, v. 11. They fetched in spoil from the neighbouring countries by way of reprisal for the depredations they had so often made upon Judah, [2.] Another army for guards and garrisons, that were ready to defend the country in case it should be invaded, v. 12, 13. So great were their number and valour that they made war with mighty power; no enemy durst face them, or, at least, could stand before them. Men unarmed can do little in war. Uzziah therefore furnished himself with a great armoury, whence his soldiers were supplied with arms offensive and defensive (v. 14), spears, bows, and slings, shields, helmets, and habergeons: swords are not mentioned, because it is probable that every man had a sword of his own, which he wore constantly. Engines were invented, in his time, for annoying besiegers with darts and stones shot from the towers and bulwarks, v. 15. What a pity it is that the wars and fightings which come from men's lusts have made it necessary for cunning men to employ their skill in inventing instruments of death.

Uzziah's Sin and Punishment. (b. c. 763.)

16 But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. 17 And Azariah the priest went in after him, and with him fourscore priests of the Lord , that were valiant men: 18 And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord , but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. 19 Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord , from beside the incense altar. 20 And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. 21 And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord : and Jotham his son was over the king's house, judging the people of the land. 22 Now the rest of the acts of Uzziah, first and last, did Isaiah the prophet, the son of Amoz, write. 23 So Uzziah slept with his fathers, and they buried him with his fathers in the field of the burial which belonged to the kings; for they said, He is a leper: and Jotham his son reigned in his stead.

Here is the only blot we find on the name of king Uzziah, and it is such a one as lies not on any other of the kings. Whoredom, murder, oppression, persecution, and especially idolatry, gave characters to the bad kings and some of them blemishes to the good ones, David himself not excepted, witness the matter of Uriah. But we find not Uzziah charged with any of these; and yet he transgressed against the Lord his God, and fell under the marks of his displeasure in consequence, not, as other kings, in vexatious wars or rebellions, but an incurable disease.

I. His sin was invading the priest's office. The good way is one; by-paths are many. The transgression of his predecessors was forsaking the temple of the Lord, flying off from it (ch. xxiv. 18), and burning incense upon idolatrous altars, ch. xxv. 14. His was intruding into the temple of the Lord further than was allowed him, and attempting him to burn incense upon the altar of God, for which, it is likely, he pretended an extraordinary zeal and affection. See how hard it is to avoid one extreme and not run into another.

1. That which was at the bottom of his sin was pride of heart, a lust that ruins more than any other whatsoever (v. 16): When he was strong (and he was marvellously helped by the good providence of God till he was so, v. 15), when he had grown very great and considerable in wealth, interest, and power, instead of lifting up the name of God in gratitude to him who had done so much for him, his heart was lifted up to his destruction. Thus the prosperity of fools, by puffing them up with pride, destroys them. Now that he had done so much business, and won so much honour, he began to think no business, no honour, too great or too good for him, no, not that of the priesthood Men's pretending to forbidden knowledge, and exercising themselves in things too high for them, are owing to the pride of their heart, and the fleshly mind they are vainly puffed up with.

2. His sin was going into the temple of the Lord to burn incense, probably on some solemn feast day, or when he himself had some special occasion for supplicating the divine favour. What could move him to this piece of presumption, or put it into his head, I cannot conjecture. None of all his predecessors, not the best, not the worst, attempted it. The law, he knew, was express against him, and there was no usage or precedent for him. He could not pretend any necessity, as there was for David's eating the show-bread. (1.) Perhaps he fancied the priests did not do their office so dexterously, decently, and devoutly, as they ought, and he could do it better. Or, (2.) He observed that the idolatrous kings did themselves burn incense at the altars of their gods; his father did so, and Jeroboam (1 Kings xiii. 1), an ambition of which honour was perhaps one thing that tempted them from the house of God, where it was not permitted them; and he, being resolved to cleave to God's altar, would try to break through this restraint and come as near it as the idolatrous kings did to their altars. But it is called a transgression against the Lord his God. He was not content with the honours God had put upon him, but would usurp those that were forbidden him, like our first parents.

3. He was opposed in this attempt by the chief priest and other priests that attended and assisted him, v. 17, 18. They were ready to burn incense for the king, according to the duty of their place; but, when he offered to do it himself, they plainly let him know that he meddled with that which did not belong to him, and that it was at his peril. They did not resist him by laying violent hands on him, though they were valiant men, but by reasoning with him and showing him, (1.) That it was not lawful for him to burn incense: "It appertaineth not to thee, O Uzziah! but to the priests, whose birthright it is, as sons of Aaron, and who are consecrated to the service." Aaron and his sons were appointed by the law to burn incense, Exod. xxx. 7. See Deut. xxxiii. 10; 1 Chron. xxiii. 13. David had blessed the people and Solomon and Jehoshaphat had prayed with them and preached to them. Uzziah might have done this, and it would have been to his praise; but as for burning incense, that service was to be performed by the priests only. The kingly and priestly offices were separated by the law of Moses, not to be united again but in the person of the Messiah. If Uzziah did intend to honour God, and gain acceptance with him, in what he did, he was quite out in his aim; for, being a service purely of divine institution, he could not expect it should be accepted unless it were done in the way and by the hands that God had appointed. (2.) That it was not safe. It shall not be for thy honour from the Lord God. More is implied: "It will be thy disgrace, and it is at thy peril." The law runs expressly against all strangers that came nigh (Num. iii. 10; xviii. 7), that is, all that were not priests. Korah and his accomplices, though Levites, paid dearly for offering to burn incense, which was the work of the priests only, Num. xvi. 35. The incense of our prayers must be by faith put into the hands of our Lord Jesus, the great high priest of our profession, else we cannot expect it should be accepted by God, Rev. viii. 3.

4. He fell into a passion with the priests that reproved him, and would push forward to do what he intended notwithstanding (v. 19): Uzziah was wroth, and would not part with the censer out of his hand. He took it ill to be checked, and would not bear interference. Nitimur in vetitum—We are prone to do what is forbidden.

II. His punishment was an incurable leprosy, which rose up in his forehead while he was contending with the priests. If he had submitted to the priests' admonition, acknowledged his error, and gone back, all would have been well; but when he was wroth with the priests, and fell foul upon them, then God was wroth with him and smote him with a plague of leprosy. Josephus says that he threatened the priests with death if they opposed him, and that then the earth shook, the roof of the temple opened, and through the cleft a beam of the sun darted directly upon the king's face, wherein immediately the leprosy appeared. And some conjecture that that was the earthquake in the days of Uzziah which we read of Amos i. 1 and Zech. xiv. 5. Now this sudden stroke, 1. Ended the controversy between him and the priests; for, when the leprosy appeared, they were emboldened to thrust him out of the temple; nay, he himself hasted to go out, because the Lord had smitten him with a disease which was in a particular manner a token of his displeasure, and which he knew secluded him from common converse with men, much more from the altar of God. He would not be convinced by what the priests said, but God took an effectual course to convince him. If presumptuous men will not be made to see their error by the judgments of God's mouth, they shall be made to see it by the judgments of his hand. It evinced some religious fear of God in the heart of this king, even in the midst of his transgression, that, as soon as he found God was angry with him, he not only let fall his attempt, but retired with the utmost precipitation. Though he strove with the priests, he would not strive with his Maker. 2. It remained a lasting punishment of his transgression; for he continued a leper to the day of his death, shut up in confinement, and shut out from society, and forced to leave it to his son to manage all his business, v. 21. Thus God gave an instance of his resisting the proud and of his jealousy for the purity and honour of his own institutions; thus he gave fair warning even to great and good men to know and keep their distance, and not to intrude into those things which they have not seen; and thus he gave Uzziah a loud and constant call to repentance, and a long space to repent, which we have reason to hope he improved. He had been a man of much business in the world; but being taken off from that, and confined to a separate house, he had leisure to think of another world and prepare for it. By this judgment upon the king God intended to possess the people with a great veneration for the temple, the priesthood, and other sacred things, which they had been apt to think meanly of. While the king was a leper, he was as good as dead, dead while he lived, and buried alive; and so the law was, in effect, answered, that the stranger who cometh nigh shall be put to death. The disgrace survived him; for, when he was dead, they would not bury him in the sepulchres of the kings because he was a leper, which stained all his other glory. 3. It was a punishment that answered the sin as face does face in a glass. (1.) Pride was at the bottom of his transgression, and thus God humbled him and put dishonour upon him. (2.) He invaded the office of the priests in contempt of them, and God struck him with a disease which in a particular manner made him subject to the inspection and sentence of the priests; for to them pertained the judgment of the leprosy, Deut. xxiv. 8. (3.) He thrust himself into the temple of God, whither the priests only had admission, and for that was thrust out of the very courts of the temple, into which the meanest of his subjects that was ceremonially clean had free access. (4.) He confronted the priests that faced him and opposed his presumption, and for that the leprosy rose in his forehead, which, in Miriam's case, is compared to her father's spitting in her face, Num. xii. 14. (5.) He invaded the dignity of the priesthood, which he had no right to, and for that he was deprived even of his royal dignity, which he had a right to. Those that covet forbidden honours forfeit allowed ones. Adam, by catching at the tree of knowledge of which he might not eat, debarred himself from the tree of life, of which he might have eaten. Let all that read it say, The Lord is righteous.