All the people of Judah took Uzziah, who was sixteen years old, and made him king in the place of his father Amaziah.
Parallel Translations
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All the people of Judah took Uzziah, who was sixteen years old, and made him king in the place of his father Amaziah.
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Then all the people of Judah took Uzziah, who was sixteen years old, and made him king in the room of his father Amaziah.
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And all the people of Judah took Uzziah, who was sixteen years old, and made him king in the room of his father Amaziah.
Cross-references (6)
Passages linked to 2 Chronicles 26:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Matthew 1:8-9 Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah. Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah.
- 2 Chronicles 22:1 The inhabitants of Jerusalem made Ahaziah his youngest son king in his place, because the band of men who came with the Arabians to the camp had slain all the oldest. So Ahaziah the son of Jehoram king of Judah reigned.
- 2 Kings 14:21 All the people of Judah took Azariah, who was sixteen years old, and made him king in the place of his father Amaziah.
- 2 Kings 15:1-7 In the twenty-seventh year of Jeroboam king of Israel, Azariah son of Amaziah king of Judah began to reign. He was sixteen years old when he began to reign, and he reigned fifty-two years in Jerusalem. His mother’s name was Jecoliah of Jerusalem. He did that which was right in Yahweh’s eyes, according to all that his father Amaziah had done. However the high places were not taken away. The people still sacrificed and burned incense in the high places. Yahweh struck the king, so that he was a leper to the day of his death, and lived in a separate house. Jotham, the king’s son was over the household, judging the people of the land. Now the rest of the acts of Azariah, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah? Azariah slept with his fathers; and they buried him with his fathers in David’s city: and Jotham his son reigned in his place.
- 1 Chronicles 3:12 Amaziah his son, Azariah his son, Jotham his son,
- 2 Chronicles 33:25 But the people of the land killed all those who had conspired against king Amon; and the people of the land made Josiah his son king in his place.
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Geneva Bible translators 1599 · Public Domain Called also Azariah.
Called also Azariah.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 2Ch 26:1 Then all the people of Judah took…
2Ch 26:1 Then all the people of Judah took Uzziah, who [was] sixteen years old, and made him king in the room of his father Amaziah.
Ver. 1. Then all the people of Judah took Uzziah.] In this and the next ten chapters we have the histories of Uzziah and ten more kings of Judah, in whose days prophesied the most of the prophets, both major and minor: {a} to whose writings these eleven chapters lend not a little light, and are therefore diligently to be read and heeded.
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{a} Lavat.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Uzziah; called also Azariah, 2Ki 14:21; both names signifying…
Uzziah; called also Azariah, 2Ki 14:21; both names signifying the same thing, God’s strength, or help. See of this, and 2Ch 26:2-4, on 2Ki 14:21,22; 15:2,3.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain We have here an account of two things concerning…
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 (Ch2 26:5), 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.
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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 (Ch2 26:7), 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, Ch2 26:6. He obliged the Ammonites to pay him tribute, Ch2 26:8. 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 (Ch2 26:8) 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, Ch2 26:9. 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 (Ch2 26:10), to protect the country people from the inroads of the plunderers, bands of whom sometimes alarmed them and plundered them, as Ch2 21:16. (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 (Ch2 21:10), 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, Ch2 21:11. 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, Ch2 21:12, Ch2 21:13. 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 (Ch2 21:14), 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, Ch2 21:15. 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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Then all the people of Judah took Uzziah,.... Of…
Then all the people of Judah took Uzziah,.... Of this and the three following verses, see the notes on Kg2 14:21 where Uzziah is called Azariah. See Gill on Kg2 14:21, Kg2 14:22, Kg2 15:2, Kg2 15:3
2 Chronicles 26:5
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ch2 26:5
ch2 26:5
ch2 26:5And he sought God in the days of Zechariah,.... Not that Zechariah, the last of the prophets save one, he lived three hundred years after this; nor he that Joash slew; but, as it may seem, a son of his, perhaps the same with him in Isa 8:2,
who had understanding in the visions of God: who either had prophetic visions granted to him, or had divine wisdom to interpret such that others had; or, as others think, had a gift of interpreting the prophecies of others, the writings of Moses and David, &c. to which the Targum seems to agree; which paraphrases it,"who taught in the fear of the Lord;''with which agree the Septuagint, Syriac, and Arabic versions; some copies read "in the fear of God"; as an ancient manuscript mentioned by Junius, and so the Talmud (l):
and, as long as he sought the Lord, God made him to prosper; in his kingdom, and against his enemies; even so long as he abode by the word, worship, and ordinances of God, of which instances are given, as follow.
(l) Vid. Buxtorf. Lex. in rad.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Uzziah reigns well, ver. 1-5. Prospers in his wars,…
Uzziah reigns well, ver. 1-5. Prospers in his wars, building, and the affairs of his kingdom, ver. 6-15. Invading the priest's office, is struck with a leprosy, ver. 16-20. Is confined to his death, ver. 21-23.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Uzziah, the son of Amaziah, succeeds; and begins his…
CHAPTER XXVI
Uzziah, the son of Amaziah, succeeds; and begins his reign
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piously and prosperously, which continued during the life of
Zechariah the prophet, 1-5.
He fights successfully against the Philistines, and takes and
dismantles some of their chief cities, 6;
prevails over the Arabians and Mehunims, 7;
and brings the Ammonites under tribute, 8.
He fortifies Jerusalem, and builds towers in different parts
of the country, and delights in husbandry, 9, 10.
An account of his military strength, warlike instruments, and
machines, 11-15.
He is elated with his prosperity, invades the priest's office,
and is smitten with the leprosy, 16-20.
He is obliged to abdicate the regal office, and dwell apart
from this people, his son Jotham acting as regent, 21.
His death and burial, 22, 23.
NOTES ON CHAP. XXVI
Verse 1. The people of Judah took Uzziah] They all agreed to place this son on his father's throne.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 2Ch 26:1. The people of Judah took Uzziah —…
2Ch 26:1. The people of Judah took Uzziah — Called also Azariah, 2Ki 14:21; both names signifying the same thing, the strength, or help of God. Of this and 2Ch 26:1; 2Ch 26:3-4, see notes on 2Ki 14:21-22; and 1Ki 15:2-3.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Uzziah - This form of the name is found…
Uzziah - This form of the name is found uniformly in Chronicles (except 1Ch 3:12) and in the prophets. The writer of Kings prefers the form Azariah. Uzziah has been regarded as a phonetic corruption of the real name used by the common people.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Ozias, called Azarias (4 K. xiv. 21.; C.) improperly.…
Ozias, called Azarias (4 K. xiv. 21.; C.) improperly. H.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
The Cambridge Bible for Schools and Colleges 1878 · Public Domain Ch. 2Ch_26:1-4 (= 2Ki_14:21-22; 2Ki_15:2-3). Uzziah’s Reign
Ch. 2Ch_26:1-4 (= 2Ki_14:21-22; 2Ki_15:2-3). Uzziah’s Reign
1. all the people of Judah] Cp. 2Ch_22:1.
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Uzziah] Called “Azariah” in 1Ch_3:12 and in 2 Kin. (eight times), but “Uzziah” in 2Ki_15:13; 2Ki_15:32; 2Ki_15:34; Isa_1:1; Isa_6:1; Hos_1:1; Amo_1:1; Zec_14:5. It has been supposed that this king is mentioned under the name of Az-ri-ja-a-u (i.e. “Azariah”) on an injured and obscure inscription of Tiglath-Pileser III. (reigned 745–727 b.c.) of Assyria, but the identification is doubtful. The two forms of the name when written in Heb. consonants closely resemble each other; the meanings moreover of the two are similar, “Jah is my strength” and “Jah hath given help.” Most likely the king bore both names; cp. “Abram” and “Abraham”—“Eliakim and Jehoiakim” (2Ch_36:4).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain ACCESSION, AGE, AND CONDUCT OF UZZIAH. INFLUENCE OF THE…
XXVI.
REIGN OF UZZIAH-AZARIAH.
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ACCESSION, AGE, AND CONDUCT OF UZZIAH. INFLUENCE OF THE PROPHET ZECHARIAH (2Ch_26:1-5). (Comp. 2Ki_14:21-22; 2Ki_15:2-3.)
(1) Then.—And.
Uzziah.—So the chronicler always names him, except in one place (1Ch_3:12), where the name Azariah appears, as in 2Ki_14:21; 2Ki_15:1; 2Ki_15:6, &c. In 2Ki_15:13; 2Ki_15:30; 2Ki_15:32; 2Ki_15:34, Uzziah occurs (though there also the LXX. reads Azariah, thus making the usage of Kings uniform); as also in the headings of the prophecies of Hosea, Amos, and Isaiah. It is not, therefore, to be regarded either as a popular abbreviation or a transcriber’s blunder, as Schrader and others suggest. In the Assyrian inscriptions of Tiglathpileser II this king is uniformly called Azriyahu, i.e., Azariah. Clearly, therefore, he was known by both names; but to foreigners chiefly by the latter. (Comp. Azareel—Uzziel, 1Ch_25:4; 1Ch_25:18.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain The twenty-three verses of this chapter, entirely occupied with…
The twenty-three verses of this chapter, entirely occupied with the career of Uzziah, have to be content with a parallel of nine verses only, viz. 2Ki_14:21, 22 15:1-7. Our chapter first glances at the usual prefatory particulars of the age, pedigree, length of reign, kind of character, and choice between virtue and vice of the new king (vers. 1-5; but note the remarkable appearance of ver. 2, looking as though it had strayed). Next, of his good works (vers. 6-15). Next, of his fall through most gratuitous "presumptuous sin," and its decisive crushing visitation of punishment (vers. 16-21). Lastly, of his death and burial (vers. 22, 23). The nine verses of the parallel instanced above answer respectively 21, 22 to our vers: 1, 2; 1-3, to our vers. 1, 3, 4; 5, to our ver. 21; and 6, 7, to our vers. 22, 23. That our chapter should abound in interest, and such solemn interest,awakens the more thought as to the causes of the absence of so much of its most interesting matter in the Book of Kings.
Uzziah; Hebrew, hYZiu. (signifying "Strength of Jehovah"). Once in Chronicles, and once only, (1Ch_3:12) this king"s name is given Azariah, Hebrew, hyrz (signifying "Help of Jehovah") or Whyrz and Isaiah, (Isa_1:1, etc.) Hosea, (Hos_1:1, etc.) and (Amo_1:1, etc.) always use the word Uzziah. In the parallel, however, and in both the chapters in which the parallel clauses lie, the word Azariah is used, as well in other clauses as in those (e.g. 1Ki_15:1, 1Ki_15:6, 1Ki_15:8, 1Ki_15:23, 1Ki_15:27) yet Uzziah is also used in verses intermingled with them ( e.g. 13, 30, 32, 34). It is probable that Azariah was the first-used name, that the latter name was not a corruption of the former, but that, for whatever reason, the king was called by both names. Nevertheless, the apt analogy that has been pointed out of Uzziel (1Ch_25:4) and Azareel (18) is noteworthy. (See Keil and Bertheau on 1Ki_15:2 2Ki_14:21; and Keil on our present passage.) Sixteen years old. Therefore Uzziah must have been born just before the fatal outside mistake of his father"s life in the challenge he sent to Joash of Israel, and after the deadly inner mistake of his soul in turning aside to "the gods of the children of Seir.
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Vers. 1-23.
The reign of fifty-two years spoiled in an hour.
Many a reign, indeed, was a spoiled reign which had begun well, promised well, and continued well for some length, of time. But the reign of Uzziah, of all the reigns of Judah and of Israel the longest with the one exception of that of Manasseh, and particularly full of prosperity, and remarkably varied prosperity within, of success in just foreign wars, and of that which led to these things, viz. the most gracious tokens of the Divine approval and help was all to be wrecked in an hour apparently, so far as King Uzziah was concerned. His people, indeed, were not stricken for his sin. Nor were his priests, whose loyal fidelity to their high office and sacred charge and whose faithful courage shone out to great advantage; but for the king himself, whenever his defection occurred, all the harvest of many years of a well-spent and hitherto glorious reign was "blown quite away" by surely only such it can have been cunning bosom sin"! The preacher may fix close and detailed attention on
I THE VARIED BENEFICENCE.AND SUCCESS OF MANY YEARS OF UZZIAH"S REIGN. All this left little to Uzziah to desire, and little to be desired for him. They should have paved the way for an honourable, peaceful, restful old age, with the blessings of a nation and a nation"s God upon him.
II THE PLACE IN THE KING WHERE THIS SIN LODGED. It was not a sin of the world, nor a sin of the flesh, and though undoubtedly it was a sin of the devil, it must rather be written, the sin of the devil. It was akin to the sin of Korah, Dathan, and Abiram. (Num_16:1-35) It was akin to the turning sin of the life of the first king, Saul. It was, we may perhaps say, akin to the sin of those "angels who lost their first estate." It was a sin particularly legislated against. (Num_18:1-7) It is one, probably in our own days, and through all Christendom"s past ages of history, more largely at work and more malignant, and of more dire disaster to priests even and people, than may be generally imagined. It harbours itself, not in the flesh, and not in the heart, but in the spirit. It is ambition ecclesiastical, and unbridled! It is a snatching at spiritual function, domination, and claim of authority, unauthorized! It is a zeal of self-exaltation and self-display, where self"s very vesture should be the vesture of purity and of obedience! With Uzziah it was technical sacrilege. It none the less surely covered real sacrilege, which his spirit desired, sought, and defiantly dared. The opportunity here may be well utilized by the preacher for dwelling on and explaining the scripturally described triple designation of human nature, "body, soul, and spirit.
III THE CUNNINGNESS AND SUBTLENESS OF THIS SIN OF THE SPIRIT. We do not, indeed, know the birth of this sin in Uzziah at all when it was, what favoured it, when or how it peeped out first to view. Though it seems, as we read it, as though it were absolutely the evil suggestion of an hour in Uzziah, yet the preparation so easily matured by Azariah, when he followed "into the temple after Uzziah, and with him fourscore priests of the Lord, valiant men," seems to indicate that those true ministers of the temple were to some degree forewarned and apprised of what was going to be attempted. The cunningness was that this particular disposition and impulse to sin had lain dormant for many a year of useful, good, and perhaps holy work. And the subtleness of it ranges with the truth that higher intellects and higher intelligences are exposed to higher, finer, and more refined forms of temptation, the highest to the highest, Let men say what they wilt in derogation and superficial disparagement of the inviolable sacredness of the offices and services and sacraments of the Church differencing them from the older typical dispensation, when they differ not at all, except in demand of higher reverence and more spiritual unfeigned observance it is indisputable that the most solemn warnings of apostles and Epistles point in this same direction of protest against all the offspring and widespread family of sacrilege. It is, indeed, in and of the very genius of Christianity to hallow intentions, vows, determinations, and works of religion with a sacredness all their own. The rush and rage of modern national life may overwhelm and sweep away many an old and many a sacred boundary, but the might is not the right. And the might that seems to usurp successfully, as Uzziah"s was not given to do, is inflicting only the deadlier blow and more inly wound.
IV THE CONDIGN PUNISHMENT OF UZZIAH. The disease of leprosy meant, marked, sin"s last, typical chastisement for the body. And sin"s last daring attempt of the spirit is stricken down with this loathsome stroke and scourge. It made the sinner hasten away to make if he could his escape; it makes the sinner loathe himself; it is the dread earnest of his shut-off, "let-alone," solitary condemnation. And one thing only the blood of Jesus Christ has efficacy to cleanse that leper. Though the principle cannot safely be applied either by Job"s comforters or any modern successors of them, yet the nature and severity of a punishment roughly measure the significance of the sin, the steps of which it tracks. And Uzziah"s sin and punishment, startling as they are in their own connection, have been also written as admonition that might be greatly needed as the wayward ages should flow onward, even to our own, and perhaps to the end.
HOMILIES BY W. CLARKSON Vers. 1-5.
Premature responsibility, etc.
In these verses we have a picture or a suggestion of
I PREMATURE RESPONSIBILITY. "All the people of Judah took Uzziah, who was sixteen years old, and made him king." They all agreed to set a lad upon the throne. Events seem to have justified their course; and if Zechariah the prophet, or, what is more likely, some prominent "prince of Judah," acted as prime minister or protector, he may have succeeded even in the earlier years of his administration. But it is a very great mistake to devolve large responsibilities upon the young.
1. It is bad for the estate they have to administer, whatever that may Be."woe to thee, O land, when thy king is a child," is a curse which has a wide application. The very young, with minds that must be immature, judge without knowledge, are swayed by persons rather than governed by principles, fall into serious and often into disastrous mistakes.
2. It is bad for themselves. It exposes them to several temptations which itis not right they should encounter, and it loads them with a weight of duty and difficulty they are not strong enough to carry. In most cases they break down, in some direction, under their burden. Responsibility is not for youth; it is for prime and for the ripe experience of later life.
II THE INEQUALITIES OF CONDITION WHICH THE PROVIDENCE OF GOD ASSIGNS US. Uzziah "reigned fifty-two years in Jerusalem." To him God gave more than half a century of power and wealth and their attendant advantages. To others he denies these larger gratifications altogether, and grants very limited comforts, and these for a very brief hour. How do we account for this? All is plain if we consider:
1. That neither justice nor kindness requires that God should give to oneman as large a heritage as he has given to another; it is no injury to me to whom he has given one talent that it has pleased him to bestow ten talents on my neighbour. I had no claim to that one talent which, of his pure goodness, he has conferred upon me.
2. That the chief value of human life depends neither upon its surroundingsnor upon its duration, but upon its moral and spiritual characteristics.
3. That if there be any inequalities that, in the cause of righteousness,require adjustment, there remains the long future for redress.
III THE INFLUENCE OF MOTHERHOOD ON OUR CHARACTER AND OUR COURSE. It is not without meaning that we have the record, "his mother"s name was Jecoliah." To much too large a degree in the East all that the mother contributes is maternity. But "woman, beloved of God in old Jerusalem," gave much more than this. She was not a cipher in the home; she was an intelligent, active sharer in the thought and history of her country and her time. Jesus Christ owed much to her truer appreciation, and to her more faithful ministry. It is likely that Uzziah owed as much to his mother as to his father in the way of godly training and good home influence. A very considerable number of the great and good men who have rendered conspicuous services to their race became what they were because they grew up in the atmosphere of a mother"s gentle and beautiful life. "No mother knows who or what she has in her cradle," or can tell how great a share she may have, by the training of the little child that is slumbering there, in the enrichment or the reformation of the world.
IV THE INFLUENCE OF THE CHRISTIAN MINISTRY ON OUR CHARACTER AND COURSE. "He sought God in the days of Zechariah" (ver. 5). No doubt this seeking of the Lord was very largely due to the prophet"s influence over him. The true Christian minister is, like the Hebrew prophet, "one that speaks for God" to men. And he who speaks for his Divine Master with faithfulness, with earnestness of spirit, in true and pure affection, speaking "the whole counsel of God" as he is able to learn and utter it, has a work to do and an influence to exert second to none in the hearts and lives of men. From the court to the cottage-home the gracious power of such ministry is felt in the land.
V THE PROSPERITY OF PIETY. "As long as he sought the Lord, God made him to prosper" (ver. 5). (See homily on 2Ch_25:15," The folly of irreligion.
1. There is no prosperity worthy of the name, or worthy of our ambitionand pursuit, outside the fear and the favour of God. "Who hath hardened himself against him and prospered?" Many have seemed to do so, and have imagined that they did. But, in the light of Divine wisdom, they have miserably failed.
2. There can be no failure in the faithful service of the Supreme. Whatlooks like it, there may be, there often is; but not the thing itself. For he who walks with God, and is the friend of Jesus Christ, must be what is right and good; must stand where he is secure from harm; must be witnessing for the truth of God; must be moving on towards deeper wisdom, purer joy, and a glorious estate beyond. C.
HOMILIES BY T. WHITELAW Vers. 1-15.
Uzziah the prosperous.
I A YOUTHFUL SOVEREIGN. (Vers. 1-3.)
1. His names. Uzziah, "Might of Jehovah" (2Ki_15:13, 2Ki_15:30, 2Ki_15:32, 2Ki_15:34; Isa_1:1 Isa_6:1; Amo_1:1; Zec_14:5) Azariah, "Whom
2. Jehovah aids" 2Ki_14:21 2Ki_15:1, 2Ki_15:6, 2Ki_15:8, 2Ki_15:17, 2Ki_15:23, 2Ki_15:27; the (1Ch_3:12) former, the designation taken by or conferred upon him at or soon after his accession (Thenius, Bahr); the latter, his name before that event. But if the two appellations should not be regarded as equivalent (Keil), the likelihood is that Uzziah was his personal and Azariah his kingly title (Nagelsbach in Herzog, and Kleinert in Riehm), as the latter, Azrijahu, is the name he ordinarily bears on the Assyrian monuments (Schrader, "Keilin-schriften," p. 217).
3. His parents. Amaziah the son of Joash, and Jecoliah of Jerusalem. Of the latter nothing is known beyond her name and residence, except that she had been the wife, and was the mother, of a king. That Uzziah was not his father"s firstborn son has been inferred (Bertheau, Ewald, Bahr), though precariously, from the statement that "all the people took him and made him king" (ver. 1).
4. The date of his accession. After his father"s death, in the fifteenth year of Jeroboam II of Israel. (2Ki_14:23) The theory that Uzziah"s accession should be dated from his father"s capture by Joash (Sumner) is not without support from certain circumstances stated in the narrative, as e.g. that Amaziah lived (not reigned) after the death of Joash fifteen years (ch. 25:25), and that Uzziah built Eloth after the death of his father (ch. 26:2), as if he had been sovereign before that event, Nevertheless, it is not adopted by Josephus ("Ant.," 9:9. 3), and does not appear demanded by the text (consult Exposition).
5. The length of his reign. Fifty-two years with one exception (ch. 33:1) the longest throne-occupancy of any sovereign of Judah. Its close synchronized with the accession of Pekah to the throne of Israel by means of conspiracy and assassination. (2Ki_15:23-25)
II A PROMISING RULER. (Vers. 4, 5.)
1. A worshipper of Jehovah. "He did that which was right in the eyes of Jehovah, according to all that his father Amaziah had done," i.e. until he declined into idolatry. (2Ch_25:14) "He was a good man, and by nature righteous and magnanimous, and very laborious in taking care of the affairs of his kingdom" (Josephus, "Ant.," 9:10. 3); but his devotion to religion, while sincere, was, like his father"s, imperfect. (2Ch_25:2) "The high places were not removed: the people sacrificed and burnt incense still on the high places". (2Ki_15:4) See the confirmation of this in the minor prophets (Hos_8:14 Hos_12:2; Amo_2:4)
2. A seeker after God. "And he sought God.
(1) How? By observing his worship, keeping his commandments, honouring his prophets, and studying his Law the only true way of seeking God still.
(2) When? In the days of Zechariah, "who had understanding," or "gave instruction" (Revised Version, margin), "in the vision of God." Nobler distinction than the former, better employment than the latter, can no man have.
(3) How long? Until Zechariah died, after which his fervour declined, the remembrance of his teacher faded, his devotion to Jehovah and the true religion diminished. So Joash behaved wisely and religiously while Jehoiada. (2Ch_24:17) Human goodness too often short-lived. (Hos_6:4)
(4) With what result? Prosperity, which kept pace with his piety. "As long as he sought Jehovah, Elohim made him to prosper" (ver. 5) a remarkable combination of words, which perhaps teaches that, whilst prosperity or success is from God, the Supreme Being as such, it is never conferred upon good men except on the ground that they are worshippers of him as the covenant God of grace and salvation.
3. A pupil of Zechariah. "Zechariah had understanding," and perhaps gave him instruction "in the vision or, "seeing" of God." That this Zechariah was neither the priest whom Joash slew, (2Ch_24:20) nor the prophet who lived in the second year of Darius, (Zec_1:1) is apparent. That he possessed that special gift or capacity of beholding God in vision which pertained to the prophetic calling cannot be inferred from the Chronicler"s statement, "since this beholding of God, of which the prophets were conscious only in moments of highest inspiration, cannot be thought of as a work of human activity and exercise" (Berthcau). Most probably he was one who, like Daniel, (Dan_1:17) "had understanding in all visions and dreams," and who acted as Uzziah"s counsellor and teacher.
III A BRILLIANT WARRIOR. (Vers. 2, 6, 7, 8.)
1. The fortification of Eloth. (Ver. 2.) His father"s conquest of Edom (2Ch_25:11, 2Ch_25:12) had either not been pushed as far as this important harbour-town upon the Red Sea, (see on 2Ch_8:17) or the town, though taken, had been given up and not annexed to Judah in consequence of Joash"s defeat of Amaziah. (2Ch_25:23) On attaining to the throne, Uzziah rectified his father"s oversight by capturing the town, erecting it into a fortress, and restoring it to Judah. Without it Edom was of little consequence to Judah. This exploit, which happened in the early part of Uzziah"s reign, was probably that from which he derived his name Azariah; (2Ki_14:21, 2Ki_14:22) while its introduction at this stage in the narrative, before the chronological statement which follows it (ver. 3), may have been due to a desire on the part of the Chronicler to introduce Uzziah to his readers as the well-known monarch who had conquered, recovered, and fortified Eloth (Berthcau).
2. The war against the Philistines and Arabians. (Vers. 6, 7.) These had together invaded Judah upwards of eighty years previously, (2Ch_21:16) and Uzziah may have purposed to inflict upon them chastisement for that aggression (Keil); but the assumption is as rational that Uzziah either dreaded or experienced a combination against himself similar to that which had assailed Jehoram, and that, either (in the former case) taking time by the forelock, he fell upon his enemies ere they could strike at him, or (in the latter case), meeting the emergency with courage, he repelled the attacks they made upon him. His success in dealing with the Philistines was complete. He broke down the walls of Gath, (see on 2Ch_11:8) which, formerly taken from the Philistines by David, (1Ch_18:1) had latterly been recovered, most likely in the reign of Jehoram; the wall of Jabneh, here mentioned for the first time, but probably the town in Judah named Jabneel in the days of the conquest, (Jos_15:11) Jamnia in the period of the. Maccabees, at the present day Jabneh, eighteen miles north-west of Gath, "situated on a slight eminence on the west bank of the valley of Sorek (Wddy es Surar), about four miles from the sea coast" (Warren, in "Picturesque Palestine," 3:161); and the wall of Ashdod, one of the principal cities of the Philistines, (1Sa_5:1) and now a village called Esdud, after which he erected cities in the domain of Ashdod and in other parts of Philistia. In like manner, he was entirely victorious over the Arabians in (Gur-baal not the city Petra (LXX), but perhaps the town of Gerar (Targum) and the Meunims, who dwelt in Mann. (1Ch_4:41)
3. The submission of the Ammonites. These, whose settlements lay east of the Dead Sea, and who, in Jehoshaphat"s time, had come up against Judah, (2Ch_20:1) were now so reduced that they rendered tribute to Judah, as the Moabites did under David, (2Sa_8:2) and the Philistines and Arabians under Jehoshaphat. (2Ch_17:11)
4. The extension of his fame to Egypt. Not merely the report of his splendid victories travelled so far as the land of the Pharaohs, but the boundaries of his empire reached to its vicinity. An inscription of Tiglath-Pileser II shows that the northern people of Hamath attempted to free themselves from the Assyrian yoke by going over to Azariah ("Records," etc., 5:46; Schrader, "Keilinschriften," p. 221).
IV A GREAT BUILDER. (Vers. 9, 10.) In addition to the fortress at Eloth and the cities in Philistia, he erected towers.
1. In Jerusalem.
(1) At the corner-gate, i.e. at the north-west corner of the city. (2Ch_25:23)
(2) At the valley-gate, i.e. on the west side, where the Jaffa gate now is.
(3) At the turning of the wall, i.e. at a curve in the city wall on the east side of Zion, near the horse-gate. This tower commanded both the temple hill and Zion against attacks from the south-east.
2. In the desert, or wilderness. The place was "the steppe-lands on the west side of the Dead Sea" (Keil); the object, the protection of his flocks and shepherds against attacks from robber-bands, whether of Edomites or Arabians.
V AN ENTHUSIASTIC HUSBANDMAN. (Ver. 10.)
1. An extensive cattle-breeder. He had much cattle in the re,on just mentioned, in the lowland between the mountains of Judaea and the Mediterranean, and in the fiat district on the east of the Dead Sea, from Arnon to near Heshbon in the north. For the use of these animals he hewed cisterns in each of these localities.
2. An ardent agriculturist. He kept farmers and vine-dressers upon the mountains and in the fruitful fields. "He took care to cultivate the ground. He planted it with all sorts of plants, and sowed it with all sorts of seeds" (Josephus).
VI AN ABLE GENERAL. (Vers. 11-15.)
1. He organized the army.
(1) The number of fighting men was reckoned up by Hananiah, one of the king"s captains, assisted by Jeiel the scribe and Maaseiah the steward, two officials practised in writing and the making up of lists. The total force, according to their estimation, was 307, 500 (370, 000, Josephus)able-bodied and thoroughly disciplined troops, with 2600 (2000, Josephus) heads of fathers" houses, mighty men of valour, who acted as superior officers or divisional commanders.
(2) The entire host was arranged into bands, detachments, or army corps, each father"s house, perhaps, composing a regiment, and a group of these a battalion.
(3) Whether these army corps served in rotation (Jamieson) is not stated.
1. He armed the soldiers. For all the host he prepared the necessary weapons for offensive and defensive warfare for the first, spears, bows, and slings; for the second, shields, helmets, and coats of mail; or perhaps, for the heavy-armed troops, shields, spears, and helmets; and for the light infantry, bows and sling-stones. The mention of "sling-stones," it has been thought (Bertheau), was intended to indicate the completeness of his preparations, as in the late France-German war Marshal Leboeuf declared the French army to be ready for the projected campaign down to the "shoebuckle." Besides furnishing each soldier with a set of weapons, Uzziah collected a store of such "that he might have them in readiness to put into the hands of his subjects on any exigency" (A. Clarke)
2. He fortified the capital This, which Joash of Israel (2Ch_25:23) had weakened, he strengthened by placing on the towers and battlements of its walls ingenious machines invented by cunning men to shoot arrows and great stones withal, like the catapultae and ballistae of the Romans.
LESSONS.
1. The beneficial influence of parental piety it tends to reproduce itselfin the children.
2. The true Source of all prosperity, whether temporal or spiritual God.
3. The necessary condition of all permanent prosperity for individuals orcommunities religion, seeking God.
4. The unspeakable advantage to kings and subjects of having as theircounsellors men who have understanding in the visions of God.
5. The obvious wisdom of sovereigns and their people devoting attentionto the cultivation of the soft.
6. The lawfulness, in nations as in individuals, of taking due pre- cautionsfor safety. W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain 2 Chronicles 26-28
UZZIAH, JOTHAM, AND AHAZ
2 Chronicles 26-28
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AFTER the assassination of Amaziah, all the people of Judah took his son Uzziah, a lad of sixteen, called in the book of Kings Azariah, and made him king. The chronicler borrows from the older narrative the statement that "Uzziah did that which was right in the eyes of Jehovah, according to all that his father Amaziah had done." In the light of the sins attributed both to Amaziah and Uzziah in Chronicles, this is a somewhat doubtful compliment. Sarcasm, however, is not one of the chroniclers failings; he simply allows the older history to speak for itself, and leaves the reader to combine its judgment with the statement of later tradition as best he can. But yet we might modify this verse, and read that Uzziah did good and evil, prospered and fell into misfortune, according to all that his father Amaziah had done, or an even closer parallel might be drawn between what Uzziah did and suffered and the chequered character and fortunes of Joash.
Though much older than the latter, at his accession Uzziah was young enough to be very much under the control of ministers and advisers; and as Joash was trained in loyalty to Jehovah by the high-priest Jehoiada, so Uzziah "set himself to seek God during the life-time" of a certain prophet, who, like the son of Jehoiada, was named Zechariah, "who had understanding or gave instruction in the fear of Jehovah," i.e., a man versed in sacred learning, rich in spiritual experience, and able to communicate his knowledge, such a one as Ezra the scribe in later days.
Under the guidance of this otherwise unknown prophet, the young king was led to conform his private life and public administration to the will of God. In "seeking God," Uzziah would be careful to maintain and attend the Temple services, to honor the priests of Jehovah and make due provision for their wants; and "as long as he sought Jehovah God gave him prosperity."
Uzziah received all the rewards usually bestowed, upon pious kings: he was victorious in war and exacted tribute from neighboring states; he built fortresses, and had abundance of cattle and slaves, a large and well-equipped army, and well-supplied arsenals. Like other powerful kings of Judah, he asserted his supremacy over the tribes along the southern frontier of his kingdom. God helped him against the Philistines, the Arabians of Gur-baal, and the Meunim. He destroyed the fortifications of Gath, Jabne, and Ashdod, and built forts of his own in the country of the Philistines. Nothing is known about Gur-baal; but the Arabian allies of the Philistines would be, like Jehorams enemies "the Arabians who dwelt near the Ethiopians," nomads of the deserts south of Judah. These Philistines and Arabians had brought tribute to Jehoshaphat without waiting to be subdued by his armies; so now the Ammonites gave gifts to Uzziah, and his name spread abroad "even to the entering in of Egypt," possibly a hundred or even a hundred and fifty miles from Jerusalem. It is evident that the chroniclers ideas of international politics were of very modest dimensions.
Moreover, Uzziah added to the fortifications of Jerusalem; and because he loved husbandry and had cattle, and husbandmen, and vine-dressers in the open country and outlying districts of Judah, he built towers for their protection. His army was of about the same strength as that of Amaziah, three hundred thousand men, so that in this, as in his character and exploits, he did according to all that his father had done, except that he was content with his own Jewish warriors and did not waste his talents in purchasing worse than useless reinforcements from Israel. Uzziahs army was well disciplined, carefully organized, and constantly employed; they were men of mighty power, and went out to war by bands, to collect the kings tribute and enlarge his dominions and revenue by new conquests. The war material in his arsenals is described at greater length than that of any previous king: shields, spears, helmets, coats of mail, bows, and stones for slings. The great advance of military science in Uzziahs reign was marked by the invention of engines of war for the defense of Jerusalem; some, like the Roman catapulta, were for arrows, and others, like the ballista, to hurl huge stones. Though the Assyrian sculptures show us that battering-rams were freely employed by them against the walls of Jewish cities, {Cf. Eze_26:9} and the ballista is said by Pliny to have been invented in Syria, no other Hebrew king is credited with the possession of this primitive artillery. The chronicler or his authority seems profoundly impressed by the great skill displayed in this invention; in describing it, he uses the root hashabh, to devise, three times in three consecutive words. The engines were "hishshe-bhonoth mahashebheth hoshebh"-"engines engineered by the ingenious." Jehovah not only provided Uzziah with ample military resources of every kind, but also blessed the means which He Himself had furnished; Uzziah "was marvelously helped, till he was strong, and his name spread far abroad." The neighboring states heard with admiration of his military resources.
The student of Chronicles will by this time be prepared for the invariable sequel to God-given prosperity. Like David, Rehoboam, Asa, and Amaziah, when Uzziah "was strong, his heart was lifted up to his destruction." The most powerful of the kings of Judah died a leper. An attack of leprosy admitted of only one explanation: it was a plague inflicted by Jehovah Himself as the punishment of sin; and so the book of Kings tells us that "Jehovah smote the king," but says nothing about the sin thus punished. The chronicler was able to supply the omission: Uzziah had dared to go into the Temple and with irregular zeal to burn incense on the altar of incense. In so doing, he was violating the Law, which made the priestly office and all priestly functions the exclusive prerogative of the house of Aaron and denounced the penalty of death against any one who usurped priestly functions. {Num_18:7; Exo_30:7} But Uzziah was not allowed to carry out his unholy design; the high-priest Azariah went in after him with eighty stalwart colleagues, rebuked his presumption, and bade him leave the sanctuary. Uzziah was no more tractable to the admonitions of the priest than Asa and Amaziah had been to those of the prophets. The kings of Judah were accustomed, even in Chronicles, to exercise an unchallenged control over the Temple and to regard the high-priests very much in the light of private chaplains. Uzziah was wroth: he was at the zenith of his power and glory; his heart was lifted up. Who were these priests, that they should stand between him and Jehovah and dare to publicly check and rebuke him in his own temple? Henry IIs feelings towards Becket must have been mild compared to those of Uzziah towards Azariah, who, if the king could have had his way, would doubtless have shared the fate of Zechariah the son of Jehoiada. But a direct intervention of Jehovah protected the priests, and preserved Uzziah from further sacrilege. While his features were convulsed with anger, leprosy brake forth in his forehead. The contest between king and priest was at once ended; the priests thrust him out, and he himself hasted to go, recognizing that Jehovah had smitten him. Henceforth he lived apart, cut off from fellowship alike with man and God, and his son Jotham governed in his stead. The book of Kings simply makes the general statement that Uzziah was buried with his fathers in the city of David; but the chronicler is anxious that his readers should not suppose that the tombs of the sacred house of David were polluted by the presence of a leprous corpse: the explains that the leper was buried, not in the royal sepulcher, but in the field attached to it.
The moral of this incident is obvious. In attempting to understand its significance, we need not trouble ourselves about the relative authority of kings and priests; the principle vindicated by the punishment of Uzziah was the simple duty of obedience to an express command of Jehovah. However trivial the burning of incense may be in itself, it formed part of an elaborate and complicated system of ritual. To interfere with the Divine ordinances in one detail would mar the significance and impressiveness of the whole Temple service. One arbitrary innovation would be a precedent for others, and would constitute a serious danger for a system whose value lay in continuous uniformity. Moreover, Uzziah was stubborn in disobedience. His attempt to burn incense might have been sufficiently punished by the public and humiliating reproof of the high-priest. His leprosy came upon him because, when thwarted in an unholy purpose, he gave way to ungoverned passion.
In its consequences we see a practical application of the lessons of the incident. How often is the sinner only provoked to greater wickedness by the obstacles which Divine grace opposes to his wrong-doing! How few men will tolerate the suggestion that their intentions are cruel, selfish, or dishonorable! Remonstrance is an insult, an offence against their personal dignity; they feel that their self-respect demands that they should persevere in their purpose, and that they should resent and punish any one who has tried to thwart them. Uzziahs wrath was perfectly natural; few men have been so uniformly patient of reproof as not sometimes to have turned in anger upon those who warned them against sin. The most dramatic feature of this episode, the sudden frost of leprosy in the kings forehead, is not without its spiritual antitype. Mens anger at well-merited reproof has often blighted their lives once for all with ineradicable moral leprosy. In the madness of passion they have broken bonds which have hitherto restrained them and committed themselves beyond recall to evil pursuits and fatal friendships. Let us take the most lenient view of Uzziahs conduct, and suppose that he believed himself entitled to offer incense; he could not doubt that the priests were equally confident that Jehovah had enjoined the duty on them, and them alone. Such a question was not to be decided by violence, in the heat of personal bitterness. Azariah himself had been unwisely zealous in bringing in his eighty priests; Jehovah showed him that they were quite unnecessary, because at the last Uzziah "himself hasted to go out." When personal passion and jealousy are eliminated from Christian polemics, the Church will be able to write the epitaph of the odium theologicum.
Uzziah was succeeded by Jotham, who had already governed for some time as regent. In recording the favorable judgment of the book of Kings, "He did that which was right in the eyes of Jehovah, according to all that his father Uzziah had done," the chronicler is careful to add, "Howbeit he entered not into the temple of Jehovah"; the exclusive privilege of the house of Aaron had been established once for all. The story of Jothams reign comes like a quiet and pleasant oasis in the chroniclers dreary narrative of wicked rulers, interspersed with pious kings whose piety failed them in their latter days. Jotham shares with Solomon the distinguished honor of being a king of whom no evil is recorded either in Kings or Chronicles, and who died in prosperity, at peace with Jehovah. At the same time it is probable that Jotham owes the blameless character he bears in Chronicles to the fact that the earlier narrative does not mention any misfortunes of his, especially any misfortune towards the close of his life. Otherwise the theological school from whom the chronicler derived, his later traditions would have been anxious to discover or deduce some sin to account for such misfortune. At the end of the short notice of his reign, between two parts of the usual closing formula, an editor of the book of Kings has inserted the statement that "in those days Jehovah began to send against Judah Rezin the king of Syria and Pekah the son of Remaliah." This verse the chronicler has omitted; neither the date nor the nature of this trouble was clear enough to cast any slur upon the character of Jotham.
Jotham, again, had the rewards of a pious king: he added a gate to the Temple, and strengthened the wall of Ophel, and built cities and castles in Judah; he made successful war upon Ammon, and received from them an immense tribute-a hundred talents of silver, ten thousand measures of wheat, and as much barley-for three successive years. What happened afterwards we are not told. It has been suggested that the amounts mentioned were paid in three yearly installments, or that the three years were at the end of the reign, and the tribute came to an end when Jotham died or when the troubles with Pekah and Rezin began.
We have had repeated occasion to notice that in his accounts of the good kings the chronicler almost always omits the qualifying clause to the effect that they did not take away the high places. He does so here but, contrary to his usual practice, he inserts a qualifying clause of his own: "The people did yet corruptly." He probably had in view the unmitigated wickedness of the following reign, and was glad to retain the evidence that Ahaz found encouragement and support in his idolatry; he is careful however, to state the fact so that no shadow of blame falls upon Jotham.
The life of Ahaz has been dealt with elsewhere. Here we need merely repeat that for the sixteen years of his reign Judah was to all appearance utterly given over to every form of idolatry, and was oppressed and brought low by Israel, Syria, and Assyria.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain CRITICAL NOTES.] Uzziah’s character (2Ch_26:1-6). “It is not too…
CRITICAL NOTES.] Uzziah’s character (2Ch_26:1-6). “It is not too much to say that we are indebted to Chronicles for our whole conception of the character of Uz., and for nearly our whole knowledge of the events of his reign” [Speak. Com.]. Uz.’s fame and achievements (2Ch_26:6-15); U.’s sin (2Ch_26:16-21); U.’s end (2Ch_26:22-23). Parallel to this in 2Ki_14:21-22; 2Ki_15:1-7.
2Ch_26:1-5.—Uz.’s character. Azariah (help from Jehovah) in Kings. Uz. usual form (strength from Jehovah). Eloth, an important port (2Ki_14:22). 2Ch_26:5. Days of Z., who sustained relation Uz., as Jehoiada to Joash, exercising salutary influence and guiding.
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2Ch_26:6-15.—Uz’s. fame and achievements. Not in Kings. Jab., Jabneal (Jos_15:11). Dismantling of these, and building of other cities among the Philistines, is a restoration of things in time of Jehoshaphat (2Ch_17:11). 2Ch_26:8. Ammonites. Countries east of Jordan became tributaries, and by rapid success of victories his kingdom advanced to Egyptian frontier (cf. Isa_16:1-5 with 2Ki_3:4). 2Ch_26:9-10. Buildings, towers in the wilderness—i.e., held pasturage on borders of Holy Land as refuges for flocks and herdsmen. Wells (cut out many cisterns) from rook. Low country between hills of Judæa and sea. Plains east of Jordan. Carmel, not the mountain, but cultivated portions of hill tract. Husb., cultivated agriculture and arts of peace. 2Ch_26:11-15. Army and engines of war. 2Ch_26:11. Men, a body of militia divided into companies or regiments, which served in rotation. 2Ch_26:12. Number of chiefs, heads of families, occupying positions over the army. 2Ch_26:13. The number of troops does not exceed that in time of Amaziah (2Ch_25:5). 2Ch_26:14. Different weapons for different classes of men. 2Ch_26:16. Engines, machines for discharging missiles; the balista for stones, and catapult for arrows or darts.
2Ch_26:16-21.—U.’s sin and punishment. Lift up to do wickedly, in pride. Priests only permitted to enter holy place (Num_18:7). U. presumed to act as neighbouring princes. High priest remonstrated, and intended to expel or hinder by force. 2Ch_26:19. U. angry was struck suddenly with leprosy. 2Ch_26:20. Hasted, in fear of death denounced upon those who invaded priest’s office. 2Ch_26:21. Several, separate, lit, the house of liberation, an infirmary; he was excluded from communion.
2Ch_26:22-23. U.’s end. Isaiah took part in composing the records of the kingdom (chap 2Ch_1:1; 2Ch_6:6). “He cannot have been contemporary with Uz. as an adult for more than a very small portion of his long reign. Most critics regard him as about twenty when Uz. died. He must then have written his history of Uz.’s reign rather from documents and accounts of others, than from his own knowledge” [Speak. Com.]. 2Ch_26:23. Field, i.e., in the burial ground, but in a separate sepulchre, as the corpse of a leper would have polluted it.
HOMILETICS
UZZIAH’S CHARACTER AND SUCCESSFUL REIGN.—2Ch_26:1-15
The reign of U. was vigorous, and signally blessed. He was successful as a king, though he failed as a man.
I. Uzziah’s character is promising. Signs of ability and usefulness. Acts well as a ruler, and fills high office with credit to himself, and benefit to the nation.
1. He was active in promoting the interests of his kingdom. He overcame its enemies in south and west, strengthened its fortifications and commercial relations, was a patron of agriculture, cultivated vineyards, and protected flocks. He administered internal affairs with peace and prosperity.
2. For the greater part of his reign he lived in the fear of God. “Did right in the sight of the Lord” (2Ch_26:4). Never deserted the worship of the true God, and was much influenced by the prophet Zachariah. Happy in his guardian, “He sought God,” who made him to prosper.
II. Uzziah’s reign is successful. Success crowned all efforts and enterprises until fatal error blasted his life.
1. In its financial resources. Flocks, wells, husbandmen, vine-dressers, and foreign commerce.
2. In the extent of his dominion. He overcame the Philistines, and demolished their cities. “God helped him against the Arabians.” The Ammonites rendered tribute to him, and his conquest extended to the Egyptian frontier (2Ch_26:8).
3. In the strength of his defences. Cities well fortified, military forces well organised, equipped, and commanded.
4. In the splendour of his fame. His name spread far and wide. Palmy days of David and Solomon seemed to return; failures of preceding reign wiped away. Judah possessed an active, enlightened, and prosperous king, who conducted himself as became viceroy of Jehovah, and prospered in all things. “His name spread far abroad, for he was marvellously helped, till he was strong” (2Ch_26:15).
UZZIAH’S SIN AND PUNISHMENT.—2Ch_26:16-21
Long and uniform prosperity a severe trial for any prince. Uzziah’s goodness gave way. “His heart was lifted up,” and he committed grievous sins, for which he suffered severe punishment.
I. Uzziah’s sins.
1. He was lifted up with pride. Elated with a splendid career, he forgot his position and was changed in spirit. “When he was strong, his heart was lifted up.” It is strength, not weakness, that makes proud and arrogant. Affliction and reverses humble. In Pharaoh, Sennacherib, and Nebuchadnezzar see fearful evils of pride. “By that sin fell the angels.”
2. He usurped the priestly function. He can do anything in his kingdom; perhaps thought priestly qualities were natural to royalty, and that in exercising them he revived suspended rights, and restored primitive custom. The intrusion a sin of great magnitude, “for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense,” &c.
3. He showed daring presumption. The act involved a claim to abrogate the priestly office, a defiance of ancient decree originating in rebellion of Korah: it was rebuked solemnly and signally, but U. defied and resisted opposition, was determined to minister, “took the censer and was wroth with the priests.”
“Pride is still aiming at the blessed abodes,
Men would be angels, angels would be gods.” [Pope].
II. Uzziah’s punishment. “The Lord had smitten him.”
1. Retributive and severe. A leper—“a leper until the day of his death.” The crown lost, and his forehead stained with marks of guilt.
2. Deprived of his own function by invading the province of others. U. was obliged to recognise the authority which he despised; compelled to leave the palace by venturing into the priesthood, and had to dwell in a separate house, “like the slain that lie in the grave, whom Thou rememberest no more; and they are cut off from Thy hand.” Be content with your own place. Discharge your own duties without seeking to intrude into others. The leprous king is a warning to all that we are not to “minister to men in things pertaining to God” without permission. Step out of your lawful calling, you create disorder, play the fool, and bring destruction upon yourselves and others.
“God gives to every man
The virtue, temper, understanding, taste,
That lifts him into life, and lets him fall
Just in the niche he was ordain’d to fill.”
UZZIAH’S SIN
Rightly to understand it remember what barriers he had to break before he could resolve to do it. He had to disregard the direct command of Jehovah, that priests alone could burn incense upon His altar; to despise the history of his people, to defy the holy name by which he himself was called. Therefore because his rebellion was so great, his defiance of correction and of God so flagrant, the Lord smote him, and he bore till death the mark of the curse that fell upon him.
I. We see here prosperity and pride. Mere worldly prosperity often the prelude to daring impiety. U., a good king, but a bad priest: not the priest whom God had chosen. Statecraft and policy have no claims to spiritual direction. Spirit of the gospel not that of a successful worldling, but that of a little child of the kingdom.
II. We see here pride and punishment. It is a part of God’s order of nature that bodily pains should often rebuke and reveal the workings of an ungodly soul. The solemn truth that pride and passion are destroyers of men, the remembrance of those destroyed by them, are admonitions to us. “Verily he is a God that judgeth in the earth.”
III. Punishment and shame. Hope of Uzziah given in record of his hasting to go out of the temple. His proud heart broken; he was smitten with shame. A man not altogether lost while he can feel shame. God quickens “the sorrow of the world, which worketh death,” into “godly sorrow working repentance to salvation not to be repented of [Dr. A. Mackennal].
HOMILETIC HINTS AND SUGGESTIONS
2Ch_26:1. In this and the next ten chapters we have the histories of Uzziah and ten more kings of Judah, in whose days prophesied the most of the prophets, both major and minor; to whose writings these eleven chapters lend not a little light, and are therefore diligently to be read and heeded [Trapp].
2Ch_26:15. Marvellously helped till strong. Two kinds of help, natural and supernatural.
1. A time when we cannot help ourselves. Infancy.
2. A time of growth when we can help ourselves. Youth, manhood.
3. When thus strong the supernatural help ceases. Not less provision made on that account. There is joy and co-operation with God. As an earthly father requires to be obeyed and served, beholds strength and disposition to co-operate, so the Heavenly Father, &c. [Dr. Matheson].
2Ch_26:16. Lifted up.
1. By pride of money.
2. By pride of intellect.
3. By pride of wit [Thain Davidson]. Learn—I. The abominable nature of pride. A rivalry and robbery of God. The sin of Satan and unregenerate men generally. Pharaoh, Nebuchadnezzar, &c. II. The awful transgression to which it leads. Transgressed and went into the temple. “Men would be angels, angels would be gods.” III. The power of God to abase and punish the proud. Honour and dominion, mind and body under God’s control. Reason dethroned, the countenance stamped with idiocy, when he pleases. Madness, leprosy, and death at his bidding. “Come, and it cometh.” Most exalted insignificant atoms before Him. “God resisteth the proud, but giveth grace unto the humble.”
ILLUSTRATIONS TO CHAPTER 26
2Ch_26:8. His name spread abroad.
“Unblemished let me live, or die unknown;
O grant an honest fame, or grant me none”
[Pope].
2Ch_26:16. Went into temple. We do not believe that the Christian ministry is any less Divine than the Levitical priesthood, or that the commission it bears is less clear and definite. The conclusion is, that the intrusion into it, an usurpation of its powers, or a violation of its order, be it by prince or peasant, by scholar or unlearned, by good men ignorantly, or by evil men presumptuously, cannot be anything else but offensive to God, and fruitful of mischief to mankind [R. Hallam, D.D.].
2Ch_26:18. They withstood. When Theodosius, the Emperor, was at Thessalonica, in revenge for certain of his judges slain there, made a great slaughter among the people by his soldiers, who destroyed 7,000 citizens Ambrose, Bishop of Milan, heard to his great grief, and when the Emperor, afterwards returning to Milan, would have come, as his manner had been, to the holy assembly, he stoutly withstood him, saying, “With what face canst thou look upon Him who is Lord of all? With what feet canst thou enter His house, whom thou hast so deeply displeased? How canst thou receive His body with those hands so drenched in Christian blood? or drink His blood with that mouth that commanded such inhuman slaughter? Depart, therefore, and go not about to add one wickedness to another, but stand thou excommunicate, till by repentance thou hast obtained pardon of God, and given satisfaction to his offended people.” The good Emperor—religiously bred, knew well what was fit for a king to do and what for a bishop—returned to his palace, acknowledged the greatness of his sin, and spent eight months in weeping and lamentation; then coming to Ambrose, begged pardon and absolution, which, after many rebukes, he obtained [Trapp].
“This is truth the poet sings,
That a sorrow’s crown of sorrow is remem bering happier things” [Tennyson].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain 2Ch 26:15
2Ch 26:15
I. Uzziah’s marvellous prosperity. He was a clever, enterprising, busy, practical man, just the sort of man to advance the arts of civilisation, to develop a country’s resources, and further its prosperity. And indeed this is what he did. God made him to prosper. "He was marvellously helped till he was strong."
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II. His marvellous presumption. "When he was strong, his heart was lifted up to his destruction." Not satisfied with being king, he must be high-priest also. Horror-struck with his profanity, Azariah, the real priest, with a band of faithful coadjutors, entreated him to go out of the sanctuary. But he persevered in his impious attempt, when suddenly an awful judgment from Heaven arrested him. He was smitten with a loathsome leprosy, and in terror and dismay rushed forth from the courts he had desecrated.
III. The note of warning. A man may be "lifted up to his destruction" (1) by the pride of money; (2) by the pride of intellect; (3) by the pride of wit. Our place of security is at the foot of the Cross.
J. Thain Davidson, Forewarned—Forearmed, p. 107.
References: 2Ch 26:15.—G. Matheson, Moments on the Mount, p. 190. 2Ch 26:15, 2Ch 26:16.—Homiletic Magazine, vol. x., p. 266.
2Ch 26:16-20
Notice some of the ways in which the guilt of presumption in the worship of God is often incurred in modern times.
I. It ought not to provoke a smile when the first is named as that of sleeping in God’s house. That man coolly insults God who needlessly composes himself to slumber when professing to be a suppliant for mercy at His feet.
II. Similar is the presumption of neglecting to participate in Divine worship when present in God’s house. Negative sins are sometimes most intensely sinful; heedless sins are sometimes most fearfully fatal.
III. Presumption in worship may take the form of frequenting the house of God as a place of entertainment merely.
IV. We are guilty of presumptuous sin in worship if we endeavour to conceal from ourselves hidden sin under cover of scrupulous devotion.
V. We are guilty of presumptuous worship when we offer to God services in which any essential truth of God’s being is denied or ignored. The place of worship where Christ is denied is no place for us. Prayer offered otherwise than in His name cannot be prayer for us. Our fellowship is with the Father and His Son Jesus Christ.
A. Phelps, The Old Testament a Living Book, p. 79.
2Ch 26:16-21
Rightly to apprehend Uzziah’s sin we must remember through what barriers he had to break before he could resolve to do this thing. He had to disregard the direct command of Jehovah that the priests alone should burn incense on His altar; he had to despise the history of his people, to defy the holy name by which he himself was called. Therefore it was because his rebellion was so great, his defiance of his convictions and of his God so flagrant, that the Lord smote him; and he bore till death the mark of the curse that fell on him for his impiety.
I. We see here prosperity and pride. Mere worldly prosperity is often the prelude to daring impiety. Uzziah was a good king, but he was a bad priest; he was not the priest whom God had chosen. Statecraft and policy have no claim to spiritual direction. The spirit of the Gospel is not that of the successful worldling, but that of the little child of the kingdom.
II. We see here pride and punishment. It is part of God’s order of nature that bodily pains should often reveal and rebuke the workings of an ungodly soul. The solemn truth that pride and passion are destroyers of man, the remembrance of those who have been destroyed by them, are admonitions to us. "Verily He is a God that judgeth in the earth."
III. Punishment and shame. Hope concerning Uzziah is given in the record of his hasting to go out of the Temple. His proud heart was broken; he was smitten with shame. A man is not altogether lost while he can feel shame. God quickens the "sorrow of the world, which worketh death," into "godly sorrow, working repentance to salvation, not to be repented of."
A. Mackennal, Christ’s Healing Touch, p. 16.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain Reign of Uzziah
Reign of Uzziah
This chapter adds largely to the parallel account of Uzziah's reign in 2Ki_15:1-7, and furnishes information respecting his wars, his military defences, and the cause of his leprosy.
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1. Uzziah] This is the usual form in Chronicles except in 1Ch_3:12 in Kings it is generally 'Azariah.'
6. Jabneh] between Joppa and Ashdod: afterwards called Jamnia.
7. The Mehunims] see on 2Ch_20:1.
9. The valley gate] probably a gate leading into the valley of Hinnom, at the S. end of the W. hill.
10. In the desert, etc.] Uzziah's cattle were pastured in three different districts, (a) the desert (or wilderness) in the S. and SE. of Judah, which has some fertile spots; (b) the low country (or lowland), consisting of the slopes that extend from the Judæan hills to the Mediterranean; (c) the plains, or tableland, E. of the Dead Sea and the Jordan, where Uzziah may have secured rights of pasturage from the Ammonites (2Ch_26:8). Carmel] RV 'the fruitful fields': or level garden-land, as distinct from the 'mountains' or hilly districts.
14. Habergeons] RV 'coats of mail.'
Slings to cast stones] RV 'stones for slinging': which had to be supplied of a certain size and in sufficient quantity.
15. Engines] These were machines of the nature of catapults.
16. To his destruction] RV 'so that he did corruptly.' Into the temple] The altar of incense was in the Holy Place.
18. To the priests, etc.] The restriction to the sons of Aaron of the duty of offering incense is enforced in the Law by the history of Korah: Num_16:40.
21. In a several house] i.e. in a lazar house. For the seclusion of leprous persons from the community cp. Lev_13:46; Num_5:2.
22. Isaiah] The prophet received his prophetic call in the year that Uzziah died (Isa_6:1).
23. In the field of the burial, etc.] i.e. in the royal burial ground, but not in the royal sepulchres.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain CHAPTER 26 The Reign of Uzziah
CHAPTER 26 The Reign of Uzziah
1. The beginning of his reign (2Ch 26:1-5)
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2. Uzziah’s success and fortifications (2Ch 26:6-15)
3. Uzziah’s sin and leprosy (2Ch 26:16-21)
4. The death of Uzziah (2Ch 26:22-23)
The Son of Amaziah, Uzziah, in his sixteenth year, was made king by the people. In Second Kings 15 he is called Azariah. (In the annotations on 2Ki 15:1-2 an explanation is given on this double name of Uzziah.) Isaiah was then prophet in Judah (Isa 1:1). Isaiah’s name is mentioned in verse 22. Hosea (Hos 1:1), Amos (Amo 1:1) and Zechariah (2Ch 26:5) were also prophets during his reign. The latter is not, of course, the Zechariah whose wonderful visions are written in the book which bears his name. Uzziah built Eloth and restored that important harbor to Judah (2Ki 14:22). From Eloth and Ezion-Geber Solomon’s ships had gone to Ophir (1Ki 9:26-28; 2Ch 8:17-18). Probably during the days of Joram (also called Jehoram) of Judah, when Edom revolted, Eloth also must have become independent. Uzziah did that which was right in the sight of the LORD. He sought God in the days of Zechariah, of whom we know nothing else but what is mentioned in verse 5. The Zechariah of Isa 8:2 cannot be identified with the Zechariah here, for the one mentioned by Isaiah lived much later. The better rendering of “who had understanding in the visions of God,” is, “who was his (Uzziah’s) instructor in the fear of God.” Then follows the statement “as long as he sought the LORD, God made him prosper.” And this is still true with all of God’s people.
He waged a most successful warfare against the ancient foe of Israel, the Philistines. Previously, under the reign of Jehoram (2Ch 21:16-17), as so often before, God had used the Philistines to chastise His people, but now He used Uzziah to punish them for their wickedness. Then the Ammonites brought gifts and Uzziah’s fame spread as far as Egypt. A great restoration work was, after that, carried on by him; he restored and fortified the northern wall of Jerusalem, which had been broken down under Amaziah (2Ch 25:23). Then there was a marked reorganization of the army of Judah and the defense of Jerusalem was greatly strengthened. “And his name spread far abroad; for he was marvellously helped, till he was strong.” Alas! for the next little word! How often we find it in Scripture. “But!” “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.” How solemn these words are! What a warning they contain to all God’s people! When the heart of man is lifted up, when pride is followed, transgression is not far behind. “Pride goeth before destruction, and a haughty spirit before a fall” (Pro 16:18). How well it is for God’s children to be much on their faces and humble themselves before the Lord. To be little in one’s own eyes and make nothing of self is true greatness and the place of safety, where Satan stands defeated. And the danger of success and prosperity!
Uzziah invaded the priestly office which did not belong to him. It was a small matter to put some incense upon the altar. It was done in self-will and in defiance of the LORD’s order and ordinance. It was a rejection of that office which foreshadowed the work of the true priest, our Lord Jesus Christ. And today in Christendom we see much of the same spirit, and that which is far worse, the total rejection of the Lord Jesus as sin-bearer and the great high priest. Uzziah became a leper and died a leper. He was buried as an outcast in the field and not in the sepulchres of the kings. In the year he died Isaiah had his great vision (Isa 6:1). Isaiah’s opening chapters give a good description of the religious and moral condition of Judah at the close of Uzziah’s reign.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Success of Uzziah
The Success of Uzziah
v. 1. Then all the people of Judah took Uzziah (or Azariah), who was sixteen years old, and made him king in the room of his father Amaziah.
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v. 2. He built Eloth, the port on the Red Sea from which Hebrew merchants maintained trade relations with the East, and restored it to Judah, after that the king slept with his fathers.
v. 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.
v. 4. And he did that which was right in the sight of the Lord, walking in the fear of Jehovah and maintaining the right worship, according to all that his father Amaziah did, before he gave way to idolatry.
v. 5. And he sought God in the days of Zechariah, who had understanding in the visions of God, he was a prophetic teacher and a counselor of King Uzziah; and as long as he, the king, sought the Lord, God made him to prosper, gave success to his undertakings.
v. 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, three of their most important cities, the leading cities of three city-states, and built cities about Ashdod, in the country tributary to this city, and among the Philistines, the latter thus being practically in total subjection to Judah.
v. 7. And God helped him against the Philistines, and against the Arabians that dwelt in Gurbaal, apparently nomadic tribes toward the southwest, and the Mehunims, the Meunites, affiliated with the Edomites.
v. 8. And the Ammonites gave gifts to Uzziah, becoming tributary to him; and his name spread abroad even to the entering in of Egypt, both his fame and his authority extended over all the tribes inhabiting this entire country; for he strengthened himself exceedingly.
v. 9. Moreover, Uzziah built towers in Jerusalem at the corner gate and at the valley gate and at the turning of the wall, at the points where defense was most urgently needed, where missiles could be hurled most successfully against an approaching enemy, and fortified them.
v. 10. Also he built towers in the desert, for observation, defense, and shelter, and digged many wells, prepared cisterns to hold the water collected during the rainy season; for he had much cattle, both in the low country, between the mountains of Judah and the Mediterranean Sea, and in the plains, the great prairies east of Jordan and probably also south of the Wilderness of Judah, where good grazing was found; husbandmen also and vine-dressers in the mountains, where the best vineyards were situated, and in Carmel, the section of that name in the south of Judah; for he loved husbandry, he was greatly interested in farming.
v. 11. Moreover, Uzziah had an host of fighting men that went out to war by bands, in small troops, or regiments, which served in rotation, according to the number of their account by the hand of Jeiel, the scribe, and Maaseiah, the ruler, these men being the mustering officers in a subordinate position, under the hand of Hananiah, one of the king’s captains, the superintendent of the military muster-rolls.
v. 12. The whole number of the chief of the fathers of the mighty men of valor, the chiefs of the father-houses, who were captains of the bands of the father-houses, were two thousand and six hundred.
v. 13. And under their hand was an army, three hundred thousand and seven thousand and five hundred, that made war with mighty power, trained to make use of powerful courage in battle and of the efficiency gained through training, to help the king against the enemy.
v. 14. And Uzziah prepared for them throughout all the host shields, and spears, and helmets, and habergeons, coats of mail, and bows, and slings to cast stones, a skill in which the Benjamites had always been proficient.
v. 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, the first machines for throwing projectiles mentioned in history. And his name spread far abroad, and his power and authority at the same rate; for he was marvelously helped till he was strong. He conducted himself in everything as the representative of the Lord and was blessed by God accordingly. Before the Lord sends His judgments upon men, He often tries to have His goodness lead them to repentance.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 All the people of Judah took Uzziah, who was…
All the people of Judah took Uzziah, who was sixteen years old, and made him king in place of his father Amaziah
The word "All" is a generalization. Some people may not have wanted him to be king. AT: "The people of Judah took the 16 year-old Uzziah and made him king after his father, Amaziah" (See: Hyperbole and Generalization)
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sixteen ... fifty-two
"16 ... 52" (See: Numbers)
It was he who rebuilt Elath
Uzziah did not do this alone. AT: "It was he who ordered Elath to be rebuilt" or "It was he who supervised the rebuilding of Elath" (See: Synecdoche)
Elath
a city in Judah (See: How to Translate Names)
restored it to Judah
"returned it to Judah." This means that his army captured the city so that now it belonged to Judah again.
slept with his ancestors
This is a polite way to say he died. (See: Euphemism)
translationWords
kingdom of Judah
Uzziah
king
Amaziah
restore
reign
Jerusalem
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 26:1-5 The Chronicler gave Uzziah (called Azariah in Kings)…
26:1-5 The Chronicler gave Uzziah (called Azariah in Kings) a double introduction (26:1-2, 3-5), quoting two passages found in Kings (2 Kgs 14:21-22; 15:2-3).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.