2 Chronicles 26:16

kes and dismantles some of their chief cities, 2Chr 26:6; prevails over the Arabians and Mehunims, 2Chr 26:7; and brings the Ammonites under tribute, 2Chr 26:8. He fortifies Jerusalem, and builds towers in different parts of the country, and delights in husbandry, 2Chr 26:9, 2Chr 26:10. An account of his military strength, warlike instruments, and machines, 2Chr 26:11-15. He is elated with his prosperity, invades the priest's office, and is smitten with the leprosy, 2Chr 26:16-20. He is obliged to abdicate the regal office, and dwell apart from this people, his son Jotham acting as regent, 2Chr 26:21. His death and burial, 2Chr 26:22, 2Chr 26:23. Verse 1 The people of Judah took Uzziah - They all agreed to place this son on his father's throne. Verse 2 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. Verse 5 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. Verse 7 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. Verse 8 The Ammonites gave gifts - Paid an annual tribute. Verse 10 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. Verse 14 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. Verse 15 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. Verse 16 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). Verse 20 Because the Lord had smitten him - "Because the Word of the Lord had brought the plague upon him." - T. Verse 21 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. Verse 22 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. Verse 23 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. Introduction Jotham succeeds his father Uzziah, and reigns well, 2Chr 27:1, 2Chr 27:2. His buildings,

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.

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.