Text -- 2 Chronicles 26:1-16 (NET)

Uzziah’s Reign

26:1 All the people of Judah took Uzziah, who was sixteen years old, and made him king in his father Amaziah’s place. 26:2 Uzziah built up Elat and restored it to Judah after King Amaziah had passed away. 26:3 Uzziah was sixteen years old when he began to reign, and he reigned for fifty-two years in Jerusalem. His mother’s name was Jecholiah, who was from Jerusalem. 26:4 He did what the Lord approved, just as his father Amaziah had done. 26:5 He followed God during the lifetime of Zechariah, who taught him how to honor God. As long as he followed the Lord, God caused him to succeed. 26:6 Uzziah attacked the Philistines and broke down the walls of Gath, Jabneh, and Ashdod. He built cities in the region of Ashdod and throughout Philistine territory. 26:7 God helped him in his campaigns against the Philistines, the Arabs living in Gur Baal, and the Meunites. 26:8 The Ammonites paid tribute to Uzziah and his fame reached the border of Egypt, for he grew in power. 26:9 Uzziah built and fortified towers in Jerusalem at the Corner Gate, Valley Gate, and at the Angle. 26:10 He built towers in the desert and dug many cisterns, for he owned many herds in the lowlands and on the plain. He had workers in the fields and vineyards in the hills and in Carmel, for he loved agriculture. 26:11 Uzziah had an army of skilled warriors trained for battle. They were organized by divisions according to the muster rolls made by Jeiel the scribe and Maaseiah the officer under the authority of Hananiah, a royal official. 26:12 The total number of family leaders who led warriors was 2,600. 26:13 They commanded an army of 307,500 skilled and able warriors who were ready to defend the king against his enemies. 26:14 Uzziah supplied shields, spears, helmets, breastplates, bows, and slingstones for the entire army. 26:15 In Jerusalem he made war machines carefully designed to shoot arrows and large stones from the towers and corners of the walls. He became very famous, for he received tremendous support and became powerful. 26:16 But once he became powerful, his pride destroyed him. He disobeyed the Lord his God. He entered the Lord’s temple to offer incense on the incense altar.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ch 26:10

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

Wesley: 2Ch 26:16

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

JFB: 2Ch 26:1

(See on 2Ki 14:21; 2Ki 15:1).

JFB: 2Ch 26:2

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

JFB: 2Ch 26:5

A wise and pious counsellor, who was skilled in understanding the meaning and lessons of the ancient prophecies, and who wielded a salutary influence over Uzziah.

JFB: 2Ch 26:6-7

He overcame them in many engagements--dismantled their towns, and erected fortified cities in various parts of the country, to keep them in subjection.

JFB: 2Ch 26:6-7

The same as Jabneel (Jos 15:11).

JFB: 2Ch 26:7

Thought by some to be Gerar, and by others Gebal.

JFB: 2Ch 26:8

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

JFB: 2Ch 26:9

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

JFB: 2Ch 26:10

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

JFB: 2Ch 26:10

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

JFB: 2Ch 26:11-15

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

JFB: 2Ch 26:15

This is the first notice that occurs in history of the use of machines for throwing projectiles. The invention is apparently ascribed to the reign of Uzziah, and PLINY expressly says they originated in Syria.

JFB: 2Ch 26:15

He conducted himself as became the viceroy of the Divine King, and prospered.

JFB: 2Ch 26:16-21

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

Clarke: 2Ch 26:1

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

Clarke: 2Ch 26:2

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

Clarke: 2Ch 26:5

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.

Clarke: 2Ch 26:7

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.

Clarke: 2Ch 26:8

The Ammonites gave gifts - Paid an annual tribute.

Clarke: 2Ch 26:10

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

Clarke: 2Ch 26:10

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

Clarke: 2Ch 26:10

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.

Clarke: 2Ch 26:14

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.

Clarke: 2Ch 26:15

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, 2Ki 17:5, 2Ki 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.

Clarke: 2Ch 26:16

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

Clarke: 2Ch 26:16

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

Defender: 2Ch 26:1

Uzziah is the same as Azariah (2Ki 14:21; 2Ki 15:1). His name is mentioned by Tiglath-Pilezer on one of the Assyrian inscriptions."

Defender: 2Ch 26:4

It is striking that many of Judah's kings, beginning with Solomon and including such stalwarts as Asa, Joash and Amaziah, started their reigns doing "right in the sight of the Lord," then later descended into compromise with paganism or into outright rebellion against God's Word. This same phenomenon is often noted among modern Christian leaders - not only among political leaders - but among religious and educational leaders as well."

Defender: 2Ch 26:5

Nothing more than this is known about this particular prophet Zechariah. One can speculate that he was a namesake of the priest unjustly executed by Uzziah's grandfather, King Joash. Like Jehoiada's influence on Joash, Zechariah kept Uzziah true to God as long as he lived. He is not to be confused with the man who wrote the prophetic book of Zechariah; the latter prophesied in the days of the returning exiles.

Defender: 2Ch 26:5

Uzziah's rebellion, after a particularly long and successful reign, was halted by the sudden judgment of lifelong leprosy (2Ch 26:21). The principle that material prosperity accompanies faithfulness to God, and vice versa, was apparently applicable to the kings of Judah and Israel in most cases. This principle may possibly apply to modern heads of state as well, but certainly cannot be applied to Christians in general (note all the martyrs listed in Hebrews 11). God's true rewards for his faithful servants await the future life."

TSK: 2Ch 26:1

all the : 2Ch 22:1, 2Ch 33:25

Uzziah : 2Ki 14:21, 2Ki 15:1-7; 1Ch 3:12, Azariah, Mat 1:8, Mat 1:9, Ozias

TSK: 2Ch 26:2

Eloth : 2Ch 8:17; 2Ki 14:22, 2Ki 16:6, Elath

restored : 2Ch 25:23, 2Ch 25:28

TSK: 2Ch 26:3

am 3194-3246, bc 810-758

Uzziah : Isa 1:1, Isa 6:1; Hos 1:1; Amo 1:1; Zec 14:5

Jecoliah : 2Ki 15:2, 2Ki 15:3, Jecholiah

TSK: 2Ch 26:4

according to all : 2Ch 25:2

TSK: 2Ch 26:5

he sought God : 2Ch 24:2; Jdg 2:7; Hos 6:4; Mar 4:16, Mar 4:17; Act 20:30

had : Gen 41:15, Gen 41:38; Dan 1:17, Dan 2:19, Dan 5:16, Dan 10:1

visions : Heb. seeing

and as long : 2Ch 15:2, 2Ch 25:8; 1Ch 22:11, 1Ch 22:13; Psa 1:3

TSK: 2Ch 26:6

warred against : 2Ch 21:16; Isa 14:29

the wall of Gath : 2Sa 8:1; 1Ch 18:1

Jabneh : Jabneh, or Jamnia, was given to the tribe of Dan; and was situated between Lydda and Azotus. It is now called Yebna, and is described as ""a village about twelve miles distant from Jaffa (Joppa), in a fine open plain, surrounded by hills, and covered by herbage. On sloping hills of easy ascent, by which the plains were bordered, Yebna, Ekron, Ashdod, and Askalon were in sight."

about : or, in the country of, 1Sa 5:1, 1Sa 5:6

TSK: 2Ch 26:7

God helped : 2Ch 14:11; 1Ch 5:20, 1Ch 12:18; Psa 18:29, Psa 18:34, Psa 18:35; Isa 14:29; Act 26:22

the Arabians : 2Ch 17:11, 2Ch 21:16

TSK: 2Ch 26:8

the Ammonites : 2Ch 20:1; Gen 19:38; Deu 2:19; Jdg 11:15-18; 1Sa 11:1; 2Sa 8:2

his name : Gen 12:2; 2Sa 8:13; 1Ki 4:31; Mat 4:24

spread : Heb. went

TSK: 2Ch 26:9

the corner gate : 2Ch 25:23; 2Ki 14:13; Jer 31:38; Zec 14:10

the valley gate : Neh 3:13, Neh 3:19, Neh 3:32

the turning : Neh 3:20, Neh 3:24

fortified : or, repaired

TSK: 2Ch 26:10

digged many wells : or, cut out many cisterns, Gen 26:18-21

he had much : 2Ki 3:4; 1Ch 27:26-31

Carmel : or, fruitful fields, 2Ki 19:23; Isa 29:17

husbandry : Heb. ground

TSK: 2Ch 26:11

went out : 2Ki 5:2

TSK: 2Ch 26:13

an army : Heb. the power of an army

three hundred : 2Ch 11:1, 2Ch 13:3, 2Ch 14:8, 2Ch 17:14-19

TSK: 2Ch 26:14

slings to cast stones : Heb. stones of slings, Jdg 20:16; 1Sa 17:49

TSK: 2Ch 26:15

cunning men : 2Ch 2:7, 2Ch 2:14; Exo 31:4

to shoot arrows : These engines, it is probable, bore some resemblance to the baliste and catapulte of the Romans, which were employed for throwing stones and arrows, and were in reality the mortars and carcasses of antiquity. With respect to the towers which Uzziah built in the wilderness (2Ch 26:10), Mr. Harmer appears to have given a truer view of the subject than commentators in general have done, who suppose that they were conveniences made only for sheltering the shepherds from bad weather, or to defend them from incursions of enemies; for they might rather be designed to keep the nations that pastured there in awe, and also to induce them quietly to pay the tribute to which the 2Ch 26:8 seems to refer. William of Tyre describes a country not far from the Euphrates as inhabited by Syrian and Armenian Christians, who fed great flocks and herds there, but were kept in subjection to the Turks, in consequence of their living among them in strong places.

spread far : Heb. went forth, Mat 4:24

TSK: 2Ch 26:16

when he was : 2Ch 25:19, 2Ch 32:25; Deu 8:14, Deu 8:17, Deu 32:13-15; Pro 16:18; Hab 2:4; Col 2:18

went into : 2Ki 16:12, 2Ki 16:13

to burn : Num 16:1, Num 16:7, Num 16:18, Num 16:35; 1Ki 12:33, 1Ki 13:1-4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ch 26:1

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.

Barnes: 2Ch 26:5

Who had understanding in the visions of God - Another reading, supported by the Septuagint, and some ancient versions, is: "who instructed him in the fear of God."

Barnes: 2Ch 26:6

Uzziah’ s expedition was the natural sequel to the Edomite war of Amaziah 2Ch 25:11, which crushed the most formidable of all the tribes of the south. On Jabneh see Jos 15:11 note; and on Ashdod see Jos 13:3 note.

Barnes: 2Ch 26:7

On the Mehunims or Maonites, see Jdg 10:12 note.

Barnes: 2Ch 26:10

He built towers in the desert - Refuges for the flocks and the herdsmen in the wild pasture country on the borders of the holy land, especially toward the south and southeast.

Wells - The marginal translation is preferable. Judaea depends largely for its water-supply on reservoirs in which the rain-fall is stored. These are generally cut in the natural rock, and covered at top.

For he had much cattle ... - Some prefer, "for he had much cattle there, and in the low country, and on the dawns,"with allusion to three pasture districts:

(1) The "wilderness,"or high tract to the south and southeast, extending from the western shores of the Dead Sea to the vicinity of Beersheba;

(2) The "low country,"or maritime plain on the west, between the hills of Judaea and the sea; and

(3) The "downs,"or rich grazing land beyond the Jordan, on the plateau of Gilead. Uzziah’ s possession of this last-named district must have been connected with the submission of the Ammonites (see 2Ch 26:8).

In the mountains, and in Carmel - These terms describe Judaea Proper - the hilly tract between the low maritime plain on the one side, and the wilderness and Jordan valley on the other. By "Carmel"we must understand, not the mountain of that name, which belonged to Samaria, but the cultivated portions of the Judaean hill-tract (see the margin).

Barnes: 2Ch 26:13

Compare 2Ch 25:5. It will be seen that Uzziah had not added much to the military strength of the nation by his conquests. His army exceeds that of his father Amaziah by 7,500 men only.

Barnes: 2Ch 26:14

The sling was used in war by the Assyrians, the Egyptians, the Persians, the Greeks, Romans, and others. Its employment by the Benjamites appears from Jdg 20:16, and by the ten tribes, a century before Uzziah, from 2Ki 3:25.

Barnes: 2Ch 26:15

Uzziah’ s engines seem to have corresponded respectively to the Roman balista and catapulta. The balista, which threw stones, was known to the Assyrians as early as the time of Sardanapalus I, the contemporary of Jehoshaphat. The catapult is not represented either on the Assyrian or the Egyptian sculptures. It would seem on the whole most probable that both kinds of engines were invented in Assyria and introduced from thence into Palestine.

Barnes: 2Ch 26:16

To his destruction - Rather, "to do wickedly."Uzziah appears to have deliberately determined to invade the priest’ s office (marginal reference "m"), thus repeating the sin of Korah, Dathan, and Abiram Num. 16:1-35.

Poole: 2Ch 26:1

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 .

Poole: 2Ch 26:4

To wit, for a time, but not perfectly nor constantly, which was Amaziah’ s case also.

Poole: 2Ch 26:5

He sought God i.e. he persisted in the true religion and worship of God.

In the days of Zechariah as long as he lived. Compare 2Ch 24:2 . who had understanding; who was a very knowing and experienced person. Or, who made him understanding ; or, who instructed him ; who was his tutor and teacher, and had great authority and influence upon him; and so restrained him from those exorbitancies to which he was otherwise inclined.

In the visions of God either,

1. In prophetical visions, which he either received from God himself, or understood and explained the prophetical visions of others, which was a special gift of God; of which see Gen 41:15 Dan 1:17 2:19 . Or,

2. In the law and word of God, which sometimes cometh under that name, as Pro 29:18 Isa 22:1,5 .

Poole: 2Ch 26:6

Gath had been taken by Hazael in the days of Joash his grandfather, 2Ki 12:17 , but was either relinquished by him, because it lay so far from his other dominions; or retaken by the Philistines, who had now repaired its fortifications, and kept it.

Poole: 2Ch 26:10

He built towers in the desert partly to guard his cattle from the inroads and depredations which the Arabians were accustomed to make; and partly to give notice of the approach of any enemy, and to give some stop to their march on that side.

Poole: 2Ch 26:11

That went out to war by bands i.e. some bands at one time, and some at another, as occasion required. See Poole "1Ch 27:1" , See Poole "2Ch 13:14" .

Poole: 2Ch 26:16

But when he was strong when he was strengthened in his kingdom, and free from the fear of any enemy.

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

Haydock: 2Ch 26:1

Ozias, called Azarias (4 K. xiv. 21.; C.) improperly. H.

Haydock: 2Ch 26:2

Juda, till the reign of Achaz, 4 K. xvi. 6. It had revolted under Joram. C.

Haydock: 2Ch 26:4

Done. And was successful, as long as he attended to the high priest, Num. xxvii. 21. W.

Haydock: 2Ch 26:5

God, or who had the gift of intelligence and prophecy from God. Heb. "who was intelligent in the visions of God." Others have read birath, with the Sept. "in the fear;" or Chaldean, &c. "instructing in the fear of the Lord." The Jews childishly understand Zacharias to mean the king himself, in the early part of his reign. Others suppose the priest, who was slain by Joas, is designated. (Lyranus ---

But this was rather his son (T.; Cajetan; C.) and successor, as well as a prophet, who had therefore a more perfect knowledge of God; though none can comprehend his being. H.

Haydock: 2Ch 26:6

In. Prot. "about Ashdod." Sept. "he built (or repaired) the cities of Azotus," to keep under the Philistines, who had revolted under Joram, C. xxi. 16.

Haydock: 2Ch 26:7

Gurbaal. Gerera, (S. Jerom, Trad.) or Gebal, Psalm lxxxii. 8. Sept. "the rock," or Petra, in Arabia, where Stephanus places the Gabalenes. ---

Ammonites. Heb. mehunim. Sept. "Mineans," (chap. xx. 1.; H.) upon the Red Sea, (Stephanus) or Mediterranean, (Pliny vi. 28,) or in Arabia Felix. Strabo) M.

Haydock: 2Ch 26:8

Gifts. Tribute, C. xxvii. 5. C. ---

Victories. Prot. "the strengthened himself exceedingly." H.

Haydock: 2Ch 26:9

Corner. Repairing what Joas had demolished, 4 K. xiv. 13. T.

Haydock: 2Ch 26:10

Wilderness, for the protection of shepherds, 4 K. xvii. 9. ---

Plains. Heb. "valleys, and in the plains husbandmen, and vinedressers in the mountains, and in Carmel; for he loved the earth, or husbandry," like David, 1 Paralipomenon xvii. 25., &c. ---

Carmel, means, "the vine of God;" as both the mount in Juda, where Nabal resided, and that on the Mediterranean Sea, were famous for wine. Ozias probably cultivated the former mountain. C.

Haydock: 2Ch 26:11

Doctor. Heb. shoter. Sept. "judge." Prot. "ruler." H. ---

The term is commonly understood of one who executes the sentence of the judge. But this employment does not suit a general, (C.) though such a one might well command. It many denote any "officer." H.

Haydock: 2Ch 26:15

Engines. They are here mentioned for the first time. C. ---

For the. Heb. "for he was wonderfully helped till he was established." H. ---

He invented may things for the defence of his kingdom. C.

Gill: 2Ch 26:1-4

Then all the people of Judah took Uzziah,.... Of this and the three following verses, see the notes on 2Ki 14:21 where Uzziah is called Azariah. See Gill on 2Ki 14:21, 2Ki 14:22, 2Ki 15:2, 2Ki 15:3

Gill: 2Ch 26:5

And 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.

Gill: 2Ch 26:6

And he went forth, and warred against the Philistines,.... Who in the times of Jehoram broke in upon Judah, and distressed them, 2Ch 21:16.

and brake down the wall of Gath; which was one of the five principalities of the Philistines:

and the wall of Jabneh; nowhere else mentioned in Scripture, but frequent in the Jewish writings; where the sanhedrim sometimes sat, and where was a famous university, and from whence sprung many of the Jewish rabbins; it is the same which in some writers is called Jamnia, and was a port near to Joppa; and belonged to the tribe of Dan, as Josephus ^m writes:

and the wall of Ashdod: another of the principalities of the Philistines, the same with the Azotus of the New Testament; he dismantled all these places:

and built cities about Ashdod, and among the Philistines; where he placed garrisons to keep them in awe; see Amo 1:8.

Gill: 2Ch 26:7

And God helped him against the Philistines,.... He did not do all before related of himself, and by his own strength, but by the help of God; the Targum is"the Word of the Lord helped him:"

and against the Arabians that dwelt in Gurbaal; the same with Gerar, according to the Targum; which also belonged to the Philistines, and had a king in Abraham's time, Gen 20:1, the same with Askelon, another of the five principalities of the Philistines:

and the Mehunims; or the Minaeans, as the Septuagint, and whom Pliny ⁿ makes mention of among the Arabians; they seem to be the Scenite Arabs; see 2Ch 20:1, or rather, as the Targum, those that dwelt in the plain of Maon, which was in Arabia Petraea.

Gill: 2Ch 26:8

And the Ammonites gave gifts to Uzziah,.... As tributaries to him, or; however, as desirous to live in friendship with him:

and his name spread abroad, even to the entering in of Egypt; so far he carried his arms, and conquered the countries that lay between Palestine and Egypt:

for he strengthened himself exceedingly; his kingdom and its coasts from the force of enemies.

Gill: 2Ch 26:9

Moreover Uzziah built towers in Jerusalem at the corner gate,.... Which was broken down by the king of Israel in his father's time, 2Ch 25:23 and which he not only repaired, but strengthened, by building a tower upon it:

and at the valley gate; which led to the valley, Neh 2:13, called the valley of the dead bodies, in which they were cast, and in which the brook Kidron ran, Jer 31:40.

and at the turning of the wall; at each of those places he built towers, which Josephus ^o says were one hundred and fifty cubits high: and fortified them; put garrisons of soldiers into them.

Gill: 2Ch 26:10

Also he built towers in the desert,.... In the desert of Arabia, to protect travellers from thieves and robbers, and particularly shepherds and their flocks, as appears by what follows; which a certain writer ^p thinks are the same which the Indians call pagodas; not such as served for temples, but were buildings encompassed with good walls, where flocks were gathered together in case of any alarm:

and digged many wells; for the watering of the flocks, which in those hot and desert places were of great use:

for he had much cattle, both in the low country and in the plains; both flocks and herds:

husbandmen also, and vinedressers in the mountains; husbandmen to take care of the corn, and manure the land for that, and gather it when ripe; and vinedressers to prune the vines, and look after them; which were very often planted on mountains, and on which also corn grew, Psa 72:16.

and in Carmel; a place in the tribe of Judah, where Nabal dwelt, 1Sa 25:2 or it may be put for any fruitful field:

for he loved husbandry; not only the profit, but the exercise of it at times; and it was usual with great personages in the eastern countries to employ themselves in some such way; Saul after he was king attended the herd, 1Sa 11:5, Mesha king of Moab was a sheep master, 2Ki 3:4, among the Romans, Quinctius Cincinnatus and Cato Major ^q were great lovers of husbandry; and we read of one of the Chinese emperors that gave himself to husbandry, held the plough himself, broke the clods, and cast in the seed, to set an example to the whole empire ^r. Another of their emperors gave himself wholly to husbandry ^s; an other chose an husbandman for his successor, and who also encouraged husbandry ^t.

Gill: 2Ch 26:11

Moreover, Uzziah had an host of fighting men,.... A standing army:

that went out to war by bands; to annoy his enemies, and to scour the country from thieves and robbers, that came in troops to plunder:

according to the number of their account, by the hand of Jeiel the scribe; the secretary of war, who ordered these bands, settled their number, and directed their destination:

and Maaseiah the ruler; or officer over them, a lieutenant:

under the hand of Hananiah, one of the king's captains; that had the command of them, or at least of one of them.

Gill: 2Ch 26:12

The whole number of the chief of the fathers of the mighty men of valour were two thousand six hundred. Who were the commanders and principal officers of his army; and such a number supposed a large army, as follows.

Gill: 2Ch 26:13

And under their hand was an army, three hundred thousand and seven thousand and five hundred,.... Which was larger than that in his father's time by 7500, 2Ch 25:5 besides officers:

that made war with mighty power, to help the king against the enemy; they were ready to fight, and fight valiantly, whenever the king had any occasion for them, or the land was invaded.

Gill: 2Ch 26:14

And Uzziah prepared for them throughout all the host,.... For every soldier in the army:

shields and spears; defensive and offensive weapons, the one to cover and protect their bodies, the other to push and pierce their enemies:

and helmets, and habergeons; the first of these were a covering for the head in the day of battle, and the other coats of mail, to defend the body:

and bows; to shoot arrows out of:

and slings to cast stones; at which the Benjaminites formerly were very expert.

Gill: 2Ch 26:15

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,.... Such as with the Romans were called "catapultae", "ballistae" ^u, "scorpiones" ^w, &c. and by this it appears that these were not first invented in Greece and Rome, but in Judea. It is said ^x, that the Romans received the machine to batter cities from the Greeks, and that the Trojan horse was no other than a battering ram; but if they did, the invention of them must be ascribed, not to them, but rather to the Syrians and Phoenicians, according to Pliny ^y; though others ^z suppose the Carthaginians, who were a colony of theirs, to be the inventors of them; yet, after all, they seem to be the device of some skilful men among the Jews, in the times of Uzziah; according to Diodorus Siculus ^a, they were not found out when Nineveh was besieged in the times of Sardanapalus:

and his name spread far abroad; in distant countries, for his warlike dispositions and preparations, which made them stand in fear of him:

for he was helped until he was strong; he was wonderfully helped by the Lord to build fortified places, raise a numerous army, and provide all sorts of armour for them, and invent such machines as would greatly annoy the enemy, whereby he became very potent, and injected dread round about him.

Gill: 2Ch 26:16

When he was strong,.... Became great and powerful, through his victories, the enlargement of his dominions, and having a numerous army, and these well accoutred, and many fortified cities and towers:

his heart was lifted up to his destruction; he grew vain and proud, elated with his flourishing circumstances, which issued in his ruin:

for he transgressed against the Lord his God; who had helped him, and made him so great, and had bestowed so many favours upon him; the Targum is,"the Word of the Lord his God;''what his transgression was, follows:

and went into the temple of the Lord; the holy place, into which none but the priests might enter:

to burn incense upon the altar of incense; which stood there.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ch 26:1

¹ tn The parallel account in 2 Kgs 15:1-8 has the variant spelling “Azariah.”

NET Notes: 2Ch 26:2

¹ tn Heb “he”; the referent (Uzziah) has been specified in the translation for clarity.

² tn Heb “after the king”; the referent (Amaziah) has been specified in the translation for clarity.

³ tn “slept with his fathers.”

NET Notes: 2Ch 26:3

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: 2Ch 26:4

¹ tn Heb “he did what was proper in the eyes of the Lord, according to all which Amaziah his father had done.”

NET Notes: 2Ch 26:5

¹ tn Heb “sought.”

² tn Heb “in the days of.”

³ tn Heb “in the days of his seeking.”

⁴ tn Or “prosper.”

NET Notes: 2Ch 26:6

¹ tn Heb “went out and fought.”

² tn Heb “in Ashdod and among the Philistines.”

NET Notes: 2Ch 26:7

¹ tn The words “in his campaigns” are supplied in the translation for clarity and for stylistic reasons

NET Notes: 2Ch 26:8

¹ tn Heb “and his name went to.”

NET Notes: 2Ch 26:9

¹ tn On the meaning of the Hebrew word מִקְצוֹעַ (miqtsoa’), see HALOT 628 s.v. עַ(וֹ)מִקְצֹ. The term probably refers to an “angle” or “corner” somewhere on the eastern wall of Jerusalem.

NET Notes: 2Ch 26:10

¹ tn Heb “Shephelah.”

² tn Heb “workers and vinedressers in the hills and in Carmel.” The words “he had” are supplied in the translation for stylistic reasons.

³ tn Heb “for a lover of the ground he [was].”

NET Notes: 2Ch 26:13

¹ tn Heb “help.”

NET Notes: 2Ch 26:15

¹ tn Heb “and his name went out to a distant place, for he did extraordinarily to be helped until he was strong.”

NET Notes: 2Ch 26:16

¹ tn Heb “his heart was high [i.e., proud] to destroy.”

² tn Or “was unfaithful to.”

Geneva Bible: 2Ch 26:1

Then all the people of Judah took ^{( a )} Uzziah, who [was] sixteen years old, and made him king in the room of his father Amaziah.

^{( a )} Called also Azariah.

Geneva Bible: 2Ch 26:2

He built ^{( b )} Eloth, and restored it to Judah, after that the king slept with his fathers.

^{( b )} He fortified it and made it strong: this city was also called Elath and Elanon near the Red sea.

Geneva Bible: 2Ch 26:5

And he sought God in the days of ^{( c )} Zechariah, who had understanding in the visions of God: and as long as ^{( d )} he sought the LORD, God made him to prosper.

^{( c )} This was not the Zechariah that was the son of Jehoiada, but some other prophet of that name.

^{( d )} For God never forsakes any who seek him, and therefore man is the cause of his own destruction.

Geneva Bible: 2Ch 26:8

And the Ammonites gave ^{( e )} gifts to Uzziah: and his name spread abroad [even] to the entering in of Egypt; for he strengthened [himself] exceedingly.

^{( e )} That is, they paid tribute in a sign of subjection.

Geneva Bible: 2Ch 26:9

Moreover Uzziah built towers in Jerusalem at the corner gate, and at the valley gate, and at the ^{( f )} turning [of the wall], and fortified them.

^{( f )} Where the wall or tower turns.

Geneva Bible: 2Ch 26:10

Also he built towers in the desert, and digged many wells: for he had much cattle, both in the low country, and in the plains: husbandmen [also], and vine dressers in the mountains, and in ^{( g )} Carmel: for he loved husbandry.

^{( g )} That is, in mount Carmel, or as the word signifies in the fruitful field, it is also taken for a green ear of corn when it is full, (Lev 2:14).

Geneva Bible: 2Ch 26:12

The whole ^{( h )} number of the chief of the fathers of the mighty men of valour [were] two thousand and six hundred.

^{( h )} Of the chief officers of the king's house, or of the captains and sergeants for war.

Geneva Bible: 2Ch 26:16

But when he was strong, his heart ^{( i )} 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.

^{( i )} Thus prosperity causes men to trust in themselves and by forgetting him who is the author of it, procure their own punishment.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ch 26:1-23

1 Uzziah succeeding, and reigning well in the days of Zechariah, prospers.

16 Waxing proud, he invades the priest's office, and is smitten with leprosy.

22 He dies, and Jotham succeeds him.

MHCC: 2Ch 26:1-15

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

MHCC: 2Ch 26:16-23

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

Matthew Henry: 2Ch 26:1-15

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 (2Ch 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.

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 (2Ch 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, 2Ch 26:6. He obliged the Ammonites to pay him tribute, 2Ch 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 (2Ch 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, 2Ch 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 (2Ch 26:10), to protect the country people from the inroads of the plunderers, bands of whom sometimes alarmed them and plundered them, as 2Ch 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 (2Ch 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, 2Ch 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, 2Ch 21:12, 2Ch 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 (2Ch 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, 2Ch 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: 2Ch 26:16-23

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 (2Ch 24:18), and burning incense upon idolatrous altars, 2Ch 25:14. 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 (2Ch 26:16): When he was strong (and he was marvellously helped by the good providence of God till he was so, 2Ch 26:15), 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 (1Ki 13:1), 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, 2Ch 26:17, 2Ch 26:18. 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, Exo 30:7. See Deu 33:10; 1Ch 23:13. 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 3:10, Num 18:7), 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 16:35. 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 8:3.

4. He fell into a passion with the priests that reproved him, and would push forward to do what he intended notwithstanding (2Ch 26:19): 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 Amo 1:1 and Zec 14:5. 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, 2Ch 26:21. 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, Deu 24:8. (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 12:14. (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.

Keil-Delitzsch: 2Ch 26:1-5

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

Keil-Delitzsch: 2Ch 26:6-13

Wars, buildings, and army of Uzziah . - Of the successful undertakings by which Uzziah raised the kingdom of Judah to greater worldly power and prosperity, nothing is said in the book of Kings; but the fact itself is placed beyond all doubt, for it is confirmed by the portrayal of the might and greatness of Judah in the prophecies of Isaiah (Isa 2-4), which date from the times of Uzziah and Jotham.

2Ch 26:6

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

2Ch 26:7

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

2Ch 26:8

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

2Ch 26:9

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

2Ch 26:10

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

Keil-Delitzsch: 2Ch 26:11-14

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

2Ch 26:12-13

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

2Ch 26:14

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

Keil-Delitzsch: 2Ch 26:15

Besides this, he provided Jerusalem with machines for defence on the towers and battlements. חשּׁבנות from השּׁבון , literally excogitata , i.e., machinae , with the addition "invention of the artificers,"are ingenious machines, and as we learn from the following וגו לירוא , slinging machines, similar or corresponding to the catapultae and ballistae of the Romans, by which arrows were shot and great stones propelled. Thus his name spread far abroad (cf. 2Ch 26:8), for he was marvellously helped till he was strong.

Keil-Delitzsch: 2Ch 26:16-22

Uzziah's pride, and chastisement by leprosy. His death and burial . - The fact that the Lord smote Uzziah with leprosy, which continued until his death, so that he was compelled to dwell in a hospital, and to allow his son Jotham to conduct the government, is narrated also in 2Ki 15:5; but the cause of this punishment inflicted on him by God is stated only in our verses.

2Ch 26:16

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

2Ch 26:17-20

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

2Ch 26:21

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

2Ch 26:22

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

Constable: 2Ch 10:1--36:23

IV. THE REIGNS OF SOLOMON'S SUCCESSORS chs. 10--36

"With the close of Solomon's reign we embark upon a new phase in Chr.'s account of Israel's history. That account can be broadly divided . . . into the pre-Davidic era, the time of David and Solomon, and the period of the divided monarchy up until the Babylonian exile."²⁴

". . . the Chronicler never regarded the northern monarchy as anything but illegitimate and a rebellion against God's chosen dynasty. As far as he was concerned, all Israel had one and only one ruling family."²⁵

The writer continued his sermon by evaluating each of Solomon's successors with the same yardstick he had used on Solomon, namely, the example of David. His intent appears to have been to show that none of David's descendants measured up to him much less surpassed him. Consequently the promised Son of David was yet to appear. The relationship of each king to temple worship showed his heart commitment to God. Consequently there is much in what follows that deals with the kings' relationship to the temple and temple worship.

Constable: 2Ch 26:1-23

J. Uzziah ch. 26

The Chronicler gave us much more information about Uzziah than we have in Kings (2 Kings 15:1-7). Uzziah ("Yahweh is strong") was evidently the king's throne name and Azariah ("Yahweh helps") his personal name.

Uzziah, as his father, began well but ended poorly. The writer documented his fidelity to Yahweh and God's consequent blessing of him and his kingdom at length (vv. 1-15). Perhaps verse 5 summarizes this best. To seek the Lord meant to seek to please Him by trusting and obeying Him.

Unfortunately Uzziah took personal credit for what God had given him (v. 16). Note the recurrence of the record that Uzziah was strong (vv. 8, 15, 16). His pride led to self-exaltation; he put himself over God.

"If he had only remembered the message of his names, that he was powerful because of the Lord's help, he would not have fallen."⁷²

The Mosaic Law permitted only the priests to offer incense in the temple (Exod. 30:1-10; Num. 3:10, 38; 16:40; 18:1-7). The Davidic kings could offer sacrifices on the bronze altar in the temple courtyard, and they could enter the temple. Uzziah's offering incense manifested rebellion against God. For this reason God struck him with leprosy (v. 19).⁷³

"He had not been one of the weak kings of Judah who was easily swayed by others (like Jehoshaphat) or too open and accommodating with the leaders in the north. But as is often the case with strong leaders, this virtue gave way to a headstrong, I-can-do-no-wrong attitude. It was precisely his strength that blinded him to the effrontery of his action."⁷⁴

Uzziah's leprosy meant he could no longer enjoy personal worship at the temple (v. 21). Rather than caring for the temple and building it up as God had said David's son would do, Uzziah could not even enter its courtyard. The king's leprosy was an outward evidence of his inward uncleanness (cf. Isa. 6:5).

Uzziah's reign was the third in a "royal trilogy" of kings who began well but ended poorly: Joash, Amaziah, and Uzziah. Their histories show the reader how difficult yet how important it is to hold the confidence we had at the beginning of our lives firm until the end (Heb. 3:14).⁷⁵

Guzik: 2Ch 26:1-23

2 Chronicles 26 - The Reign of Uzziah

A. The years of blessing and strength.

1. (1-5) The overview of Uzziah's reign.

Now all the people of Judah took Uzziah, who was sixteen years old, and made him king instead of his father Amaziah. He built Elath and restored it to Judah, after the king rested with his fathers. Uzziah was sixteen years old when he became king, and he reigned fifty-two years in Jerusalem. His mother's name was Jecholiah of Jerusalem. And he did what was right in the sight of the LORD, according to all that his father Amaziah had done. He sought God in the days of Zechariah, who had understanding in the visions of God; and as long as he sought the LORD, God made him prosper.

a. He did what was right in the sight of the LORD: The reign of Uzziah was largely characterized by the good he did in the sight of the LORD. His godliness was rewarded with a long reign of 52 years.

i. Uzziah came to the throne in a difficult era: "Following the tragic events that brought King Amaziah's reign to an end, Jerusalem was in disarray, a major section of its protective wall destroyed, its temple and palace emptied of their treasures, and some of its inhabitants taken away to Israel as hostages." (Dilday)

ii. Knapp suggests that Uzziah became king in an unusual manner: "He seems to have come by the throne, not in the way of ordinary succession, but by the direct choice of the people. The princes had been destroyed by the Syrians toward the close of his grandfather Joash's reign (2 Chronicles 24:23), leaving the people a free hand."

iii. Now all the people of Judah took Uzziah: "The idea that the king could be chosen by the will of the people was never entirely lost in Judah." (Selman)

b. As long as he sought the LORD, God made him prosper: This generally mixed review of Uzziah's reign is also indicated by 2 Kings 15:1-4, which tells us that Uzziah (also called Azariah in 2 Kings) did not remove the high places, traditional places of sacrifice to the LORD and sometimes doorways to idolatry.

i. "The two names are best understood as variants arising from the interchangeability of two closely related Hebrew roots." (Selman)

2. (6-15) The strength, security, and fame of Uzziah's reign.

Now he went out and made war against the Philistines, and broke down the wall of Gath, the wall of Jabneh, and the wall of Ashdod; and he built cities around Ashdod and among the Philistines. God helped him against the Philistines, against the Arabians who lived in Gur Baal, and against the Meunites. Also the Ammonites brought tribute to Uzziah. His fame spread as far as the entrance of Egypt, for he became exceedingly strong. And Uzziah built towers in Jerusalem at the Corner Gate, at the Valley Gate, and at the corner buttress of the wall; then he fortified them. Also he built towers in the desert. He dug many wells, for he had much livestock, both in the lowlands and in the plains; he also had farmers and vinedressers in the mountains and in Carmel, for he loved the soil. Moreover Uzziah had an army of fighting men who went out to war by companies, according to the number on their roll as prepared by Jeiel the scribe and Maaseiah the officer, under the hand of Hananiah, one of the king's captains. The total number of chief officers of the mighty men of valor was two thousand six hundred. And under their authority was an army of three hundred and seven thousand five hundred, that made war with mighty power, to help the king against the enemy. Then Uzziah prepared for them, for the entire army, shields, spears, helmets, body armor, bows, and slings to cast stones. And he made devices in Jerusalem, invented by skillful men, to be on the towers and the corners, to shoot arrows and large stones. So his fame spread far and wide, for he was marvelously helped till he became strong.

a. He went out and made ware against the Philistines: Uzziah was active in opposing the ancient enemies of the Israelites. The Philistines may also have been active against Judah in the not too distant past, perhaps being among those who came with the Arabians and massacred many of the royal family of David (2 Chronicles 22:1).

i. With this heart to make war against their ancient enemies, no wonder that God helped him against the Philistines.

ii. "The Philistines lost two of their major cities, Gath and Ashdod as well as Jabneh. The latter was formerly Jabneel of Judah (Joshua 15:11) and later became Jamnia where the Sanhedrin was re-formed after Jerusalem's destruction in A.D. 70." (Selman)

b. The Ammonites brought tribute to Uzziah: This was another example of the strength of Uzziah's kingdom. He exacted tribute from the Ammonites, which was like a tax that recognized their lower place under Judah.

c. His fame spread . . . he built towers . . . He dug many wells . . . Uzziah had an army . . . he made devices in Jerusalem: Uzziah was a remarkable king, who had a broad interest in the improvement of his kingdom. Because of his many achievements, it was fitting that his fame spread among other nations.

i. "The reality of Uzziah's 'towers of the desert' (of arid southern Judah) has been validated by the discovery of an eighth-century tower at Qumran." (Payne)

ii. "Repairs in Jerusalem were necessitated by the damage incurred during the previous reign (note the specific mention of the Corner Gate in 2 Chronicles 25:23) and possibly by an earthquake (Amos 1:1; Zechariah 14:5)." (Selman)

iii. One unique description of Uzziah is that he loved the soil. This shows that he had a mind and a heart for more than technology and fame; he also had an interest in practical matters and things that benefited the majority of his people.

iv. "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." (Clarke)

d. He made devices in Jerusalem, invented by skillful men, to be on the towers and the corners, to shoot arrows and large stones: There is some debate and even controversy as to if these were defensive or offensive inventions. If it does describe the invention of catapults, it is a remarkable thing that Uzziah and his men invented such things more than two hundred years before archaeological evidence suggests.

i. "His (literally) 'inventions' were probably protective shields or screens on city walls enabling archers and others to operate in comparative safety." (Selman)

ii. Yet Clarke quotes a Targum at 2 Chronicles 26:15: "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."

iii. "This is the very first imitation on record of any warlike engines for the attack or defence of besieged places; and this account is long prior to any thing of the kind among either the Greeks or the Romans. . . . 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 the consequence of this, his name spread far abroad, and struck terror into his enemies." (Clarke)

e. For he was marvelously helped till he became strong: At the end of this extended section praising and promoting the goodness of Uzziah's reign, we read this ominous word. At some point in his success, he began to turn from God's help and began to trust in his own strength.

i. "The chief reason for Uzziah's success is God's help. This is a special word in Chronicles (cf. e.g. 1 Chronicles 12:19; 2 Chronicles 14:10; 25:8) whose meaning is equivalent in the New Testament to the enabling work of the Holy Spirit (cf. Romans 8:26; 2 Timothy 1:14; cf. Acts 26:22; 1 Thessalonians 2:2)." (Selman)

B. Uzziah's sin and punishment.

1. (16) The proud heart of Uzziah.

But when he was strong his heart was lifted up, to his destruction, for he transgressed against the LORD his God by entering the temple of the LORD to burn incense on the altar of incense.

a. When he was strong his heart was lifted up, to his destruction: Uzziah is a prominent example of a man who handled adversity better than success.

i. "The history of men affords persistent witness to the subtle perils which are created by prosperity. More men are blasted by it than by adversity. . . . Prosperity always puts the soul in danger of pride, of the heart lifted up; and pride ever goeth before destruction, and a haughty spirit before a fall." (Morgan)

ii. "God cannot trust some of us with prosperity and success, because our nature could not stand them. We must tug at the oar, instead of spreading the sail, because we have not enough ballast." (Meyer)

b. He transgressed against the LORD his God by entering the temple of the LORD to burn incense on the altar: Azariah violated what had become a general principle in God's dealing with Israel: that no king should also be a priest, and that the offices of prophet, priest, and king should not be combined in one man - until the Messiah, who fulfilled all three offices.

i. "Uzziah is unfaithful (2 Chronicles 26:16, 18). This is the most important expression for sin in Chronicles, and it can bring down a dynasty (1 Chronicles 10:13) or take a nation into exile (1 Chronicles 5:25; 9:1; 2 Chronicles 33:19; 36:14). The term has not appeared since Rehoboam's time (2 Chronicles 12:2) but now will become a regular theme to the end of the book." (Selman)

ii. "Uzziah's problem was that he was not content with the authority God had given him and wanted to add more priestly functions to his royal power. Absolute power, however, has no place in God's kingdom." (Selman)

2. (17-21) Confrontation and a fitting punishment.

So Azariah the priest went in after him, and with him were eighty priests of the LORD; valiant men. And they withstood King Uzziah, and said to him, "It is not for you, Uzziah, to burn incense to the LORD, but for the priests, the sons of Aaron, who are consecrated to burn incense. Get out of the sanctuary, for you have trespassed! You shall have no honor from the LORD God." Then Uzziah became furious; and he had a censer in his hand to burn incense. And while he was angry with the priests, leprosy broke out on his forehead, before the priests in the house of the LORD, beside the incense altar. And Azariah the chief priest and all the priests looked at him, and there, on his forehead, he was leprous; so they thrust him out of that place. Indeed he also hurried to get out, because the LORD had struck him. King Uzziah was a leper until the day of his death. He dwelt in an isolated house, because he was a leper; for he was cut off from the house of the LORD. Then Jotham his son was over the king's house, judging the people of the land.

a. So Azariah the priest went in after him: It took courage to confront a king, an heir of King David, a commander of the armies of Judah. Yet Azariah the priest knew that King Uzziah's crime was so great that it justified this confrontation.

b. It is not for you, Uzziah, to burn incense to the LORD, but for the priests: Azariah simply called Uzziah to recognize this long-standing principle. God clearly declared that only the descendants of Aaron could come to Him as priests (excepting the priesthood according to Melchizedek, which priesthood Jesus belonged to).

c. The Uzziah became furious . . . leprosy broke out on his forehead: With his head full of pride and fury, Uzziah began to see leprosy break out upon his head. No doubt he first saw the problem in the faces of the horrified priests who looked at the leprosy as it first appeared on his face.

i. "The leprosy even rose up in his forehead; so as he could not hide his shame; though it is probable it was also in the rest of his body." (Poole)

ii. "Despite the seriousness of what Uzziah had done, God still does not act until Uzziah becomes 'enraged', an emphatic word occurring twice in verse 19. God's righteous anger only breaks out against human rebellious anger." (Selman)

d. Indeed he also hurried to get out, because the LORD had struck him: Uzziah would not listen to the Biblical commands and customs that forbade him to enter the temple and offer incense. He would not listen to the rebuke and warning from the priests. Yet he did listen to the judgment of God against him, and he finally hurried to get out.

e. King Uzziah was a leper until the day of his death: Uzziah came into the temple as an arrogant king, and he left as a humbled leper and stayed that way for the remainder of his life. He could not even go into the outer courts of the temple which were once open to him as to other worshippers (he was cut off from the house of the LORD). In overstepping this boundary, he found his freedom more restricted than ever before.

i. "It was a fearful stroke from God. Death was the actual penalty enjoined by the law fro his crime (Numbers 18:7), and leprosy was really that - a living death, prolonged and intensified." (Knapp)

ii. "He who could not content himself with God's allowance, but usurped the priest's place and office, is now deprived of the privilege of the meanest of his people, a just and most suitable judgment." (Poole)

3. (22-23) The death and burial of King Uzziah.

Now the rest of the acts of Uzziah, from first to last, the prophet Isaiah the son of Amoz wrote. So Uzziah rested with his fathers, and they buried him with his fathers in the field of burial which belonged to the kings, for they said, "He is a leper." Then Jotham his son reigned in his place.

a. The rest of the acts of Uzziah, from first to last, the prophet Isaiah the son of Amoz wrote: This connection between Isaiah and Uzziah is noted in Isaiah 6:1, when the death of the king contributed to the call of the prophet: In the year that King Uzziah died, I saw the Lord sitting on a throne (Isaiah 6:1).

i. It is important to consider the reign of Uzziah in totality:

· He began his reign at only 16 years of age.

· He reigned for 52 years.

· Overall, he was a good and strong king who led Israel to many military victories and who was an energetic builder and planner.

· Despite all this, Azariah had a tragic end.

ii. Therefore, when Isaiah wrote that he was called in the year King Uzziah died, he said a lot. It is to say, "In the year a great and wise king died." But it is also to say, "In the year a great and wise king who had a tragic end died." Isaiah had great reason to be discouraged and disillusioned at the death of King Uzziah, because a great king had passed away, and because his life ended tragically. Yet despite it all, he saw the enthroned LORD God who was greater than any earthly king.

b. For they said, "He is a leper": This is a sad and somewhat unfortunate summation of a mostly great king of Judah; yet it shows the great expense and tragedy of not finishing well, and that late mistakes and scandals can color a whole lifetime or career.

i. "This is the last of three successive reigns which concludes with a period of disobedience and disaster, and it seems that nothing is able to prevent Judah and their kings sliding into sin and judgment. Idolatry, rejection of the prophets, violence, and pride repeat themselves with devastating regularity." (Selman)

ii. "Though Uzziah's pride did not cause the exile, it is an excellent illustration of why the exile eventually came about. From now on, Judah's end is definitely in sight." (Selman)

iii. "Reference to a separate burial place may be confirmed by an ossuary inscription of the Hasmonean period: 'Here were brought the bones of Uzziah, king of Judah, and not to be moved.'" (Selman)

iv. "I have lived long enough to observe that the greatest faults that are ever committed by professedly Christian men are not committed by young people. Most painful is it, to me to remember that the worst cases of backsliding and apostasy that I have ever seen, in this church, have been by old men and middle-aged men, - not by young people; for, somehow or other, the young people, if they are truly taught of God, know their weakness, and so they cry to God for help; but it often happens that more experienced people begin to think that they are not likely to fall into the faults and follies of the young; and I care not how old a man may be - even if seven centuries had passed over his head:, - if he began to trust in himself, he would be a fool, and soon he would have a grievous fall." (Spurgeon)

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Contradiction: 2Ch 26:1

30. Was Joram (Matthew 1:8) or Amaziah (2 Chronicles 26:1) the father of Uzziah?

(Category: misunderstood the Hebrew usage)

This answer is of a similar nature to that in #24. Just as the Hebrew bat (daughter) can be used to denote a more distant descendant, so can the Hebrew ben (son). Jesus is referred to in Matthew 1:1 as the son of David, the son of Abraham. Both the genealogies trace Jesus' ancestry through both these men, illustrating the usage of 'son'. Although no Hebrew manuscripts of Matthew's gospel are extant today, it is clear that he was a Jew writing from a Hebrew perspective and therefore completely at home with the Hebrew concept of son ship.

With this in mind, it can easily be shown that Amaziah was the immediate father of Uzziah (also called Azariah). Joram/Jehoram, on the other hand, was Uzziah's great-great-grandfather and a direct ascendant. The line goes Joram/Jehoram - Ahaziah - Joash - Amaziah - Azariah/Uzziah (2 Chronicles 21:4-26:1).

Matthew's telescoping of Joseph's genealogy is quite acceptable, as his purpose is simply to show the route of descent. He comments in 1:17 that there were three sets of fourteen generations. This reveals his fondness for numbers and links in directly with the designation of Jesus as the son of David. In the Hebrew language, each letter is given a value. The total value of the name David is fourteen and this is probably the reason why Matthew only records fourteen generations in each section, to underline Jesus' position as the son of David.

Introduction / Outline

JFB: 2 Chronicles (Book Introduction)

THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch 19:7 with 1Pe 1:17; 2Ch 24:19-21 with Mat 23:32-35).

JFB: 2 Chronicles (Outline)

• SOLEMN OFFERING OF SOLOMON AT GIBEON. (2Ch 1:1-6)
• HIS CHOICE OF WISDOM IS BLESSED BY GOD. (2Ch 1:7-13)
• HIS STRENGTH AND WEALTH. (2Ch 1:14-17)
• SOLOMON'S LABORERS FOR BUILDING THE TEMPLE. (2Ch 2:1-2)
• HIS MESSAGE TO HURAM FOR SKILFUL ARTIFICERS. (2Ch 2:3-10)
• HURAM'S KIND ANSWER. (2Ch 2:11-18)
• PLACE AND TIME OF BUILDING THE TEMPLE. (2Ch 3:1-2)
• MEASURES AND ORNAMENTS OF THE HOUSE. (2Ch 3:3-7)
• DIMENSIONS, &C., OF THE MOST HOLY HOUSE. (2Ch 3:8-13)
• ALTAR OF BRASS. (2Ch 4:1)
• MOLTEN SEA. (2Ch 4:2-5)
• THE TEN LAVERS, CANDLESTICKS, AND TABLES. (2Ch 4:6-18)
• THE DEDICATED TREASURES. (2Ch 5:1)
• BRINGING UP OF THE ARK OF THE COVENANT. (2Ch 5:2-13)
• SOLOMON BLESSES THE PEOPLE AND PRAISES GOD. (2Ch. 6:1-41)
• GOD GIVES TESTIMONY TO SOLOMON'S PRAYER; THE PEOPLE WORSHIP. (2Ch 7:1-3)
• SOLOMON'S SACRIFICES. (2Ch 7:4-11)
• GOD APPEARS TO HIM. (2Ch 7:12-22)
• SOLOMON'S BUILDINGS. (2Ch 8:1-6)
• THE CANAANITES MADE TRIBUTARIES. (2Ch 8:7-11)
• SOLOMON'S FESTIVAL SACRIFICES. (2Ch 8:15-18)
• THE QUEEN OF SHEBA VISITS SOLOMON; SHE ADMIRES HIS WISDOM AND MAGNIFICENCE. (2Ch 9:1-12)
• HIS RICHES. (2Ch. 9:13-28)
• REHOBOAM REFUSING THE OLD MEN'S GOOD COUNSEL. (2Ch 10:1-15)
• REHOBOAM, RAISING AN ARMY TO SUBDUE ISRAEL, IS FORBIDDEN BY SHEMAIAH. (2Ch. 11:1-17)
• HIS WIVES AND CHILDREN. (2Ch 11:18-23)
• REHOBOAM, FORSAKING GOD, IS PUNISHED BY SHISHAK. (2Ch 12:1-12)
• HIS REIGN AND DEATH. (2Ch 12:13-16)
• ABIJAH, SUCCEEDING, MAKES WAR AGAINST JEROBOAM, AND OVERCOMES HIM. (2Ch. 13:1-20)
• ASA DESTROYS IDOLATRY. (2Ch 14:1-5)
• HAVING PEACE, HE STRENGTHENS HIS KINGDOM WITH FORTS AND ARMIES. (2Ch 14:6-8)
• HE OVERCOMES ZERAH, AND SPOILS THE ETHIOPIANS. (2Ch 14:9-15)
• JUDAH MAKES A SOLEMN COVENANT WITH GOD. (2Ch 15:1-15)
• ASA, BY A LEAGUE WITH THE SYRIANS, DIVERTS BAASHA FROM BUILDING RAMAH. (2Ch 16:1-14)
• JEHOSHAPHAT REIGNS WELL AND PROSPERS. (2Ch 17:1-6)
• HE SENDS LEVITES TO TEACH IN JUDAH. (2Ch 17:7-11)
• HIS GREATNESS, CAPTAINS, AND ARMIES. (2Ch 17:12-19)
• JEHOSHAPHAT AND AHAB GO AGAINST RAMOTH-GILEAD. (2Ch. 18:1-34)
• JEHOSHAPHAT VISITS HIS KINGDOM. (2Ch 19:1-4)
• HIS INSTRUCTIONS TO THE JUDGES. (2Ch 19:5-7)
• TO THE PRIESTS AND LEVITES. (2Ch 19:8-11)
• JEHOSHAPHAT, INVADED BY THE MOABITES, PROCLAIMS A FAST. (2Ch. 20:1-21)
• THE OVERTHROW OF HIS ENEMIES. (2Ch 20:22-30)
• HIS REIGN. (2Ch 20:31-37)
• JEHORAM SUCCEEDS JEHOSHAPHAT. (2Ch 21:1-4)
• HIS WICKED REIGN. (2Ch 21:5-7)
• EDOM AND LIBNAH REVOLT. (2Ch 21:8-17)
• AHAZIAH SUCCEEDING JEHORAM, REIGNS WICKEDLY. (2Ch 22:1-9)
• ATHALIAH, DESTROYING THE SEED ROYAL SAVE JOASH, USURPS THE KINGDOM. (2Ch 22:10-12)
• JEHOIADA MAKES JOASH KING. (2Ch 23:1-11)
• ATHALIAH SLAIN. (2Ch 23:12-15)
• JEHOIADA RESTORES THE WORSHIP OF GOD, AND SETTLES THE KING. (2Ch 23:16)
• JOASH REIGNS WELL ALL THE DAYS OF JEHOIADA. (2Ch 24:1-14)
• JEHOIADA BEING DEAD. (2Ch 24:15-16)
• JOASH FALLS INTO IDOLATRY. (2Ch 24:17-22)
• HE IS SLAIN BY HIS SERVANTS. (2Ch 24:23-27)
• AMAZIAH BEGINS TO REIGN WELL. (2Ch 25:1-4)
• HAVING HIRED AN ARMY OF ISRAELITES AGAINST THE EDOMITES, AT THE WORD OF A PROPHET HE LOSES A HUNDRED TALENTS AND DISMISSES THEM. (2Ch 25:5-10)
• HE PROVOKES JOASH TO HIS OVERTHROW. (2Ch 25:17)
• UZZIAH SUCCEEDS AMAZIAH AND REIGNS WELL IN THE DAYS OF ZECHARIAH. (2Ch 26:1-8)
• HIS BUILDINGS. (2Ch 26:9-10)
• HIS HOST, AND ENGINES OF WAR. (2Ch 26:11-15)
• HE INVADES THE PRIEST'S OFFICE, AND IS SMITTEN WITH LEPROSY. (2Ch 26:16-21)
• JOTHAM, REIGNING WELL, PROSPERS. (2Ch 27:1-4)
• HE SUBDUES THE AMMONITES. (2Ch 27:5-9)
• AHAZ, REIGNING WICKEDLY, IS AFFLICTED BY THE SYRIANS. (2Ch. 28:1-21)
• HIS IDOLATRY IN HIS DISTRESS. (2Ch 28:22-27)
• HEZEKIAH'S GOOD REIGN. (2Ch 29:1-2)
• HE RESTORES RELIGION. (2Ch 29:3-11)
• THE HOUSE OF GOD CLEANSED. (2Ch. 29:12-36)
• HEZEKIAH PROCLAIMS A PASSOVER. (2Ch 30:1-12)
• THE ASSEMBLY DESTROYS THE ALTARS OF IDOLATRY. (2Ch 30:13-27)
• THE PEOPLE FORWARD IN DESTROYING IDOLATRY. (2Ch 31:1-10)
• HEZEKIAH APPOINTS OFFICERS TO DISPOSE OF THE TITHES. (2Ch 31:11-19)
• HIS SINCERITY OF HEART. (2Ch 31:20-21)
• SENNACHERIB INVADES JUDAH. (2Ch. 32:1-20)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ch 32:21-23)
• HEZEKIAH'S SICKNESS AND RECOVERY. (2Ch 32:24-26)
• HIS RICHES AND WORKS. (2Ch 32:27-33)
• MANASSEH'S WICKED REIGN. (2Ch 33:1-10)
• HE IS CARRIED UNTO BABYLON, WHERE HE HUMBLES HIMSELF BEFORE GOD, AND IS RESTORED TO HIS KINGDOM. (2Ch 33:11-19)
• HE DIES AND AMON SUCCEEDS HIM. (2Ch 33:20-25)
• JOSIAH'S GOOD REIGN. (2Ch 34:1-2)
• HE DESTROYS IDOLATRY. (2Ch 34:3-7)
• HE REPAIRS THE TEMPLE. (2Ch 34:8-18)
• AND, CAUSING THE LAW TO BE READ, RENEWS THE COVENANT BETWEEN GOD AND THE PEOPLE. (2Ch 34:19-33)
• JOSIAH KEEPS A SOLEMN PASSOVER. (2Ch. 35:1-19)
• HIS DEATH. (2Ch 35:20-27)
• JEHOAHAZ, SUCCEEDING, IS DEPOSED BY PHARAOH. (2Ch 36:1-4)
• JEHOIAKIM, REIGNING ILL, IS CARRIED INTO BABYLON. (2Ch 36:5-8)
• ZEDEKIAH'S REIGN. (2Ch 36:11-21)
• CYRUS' PROCLAMATION. (2Ch 36:22-23)

TSK: 2 Chronicles 26 (Chapter Introduction)

Overview

2Ch 26:1, Uzziah succeeding, and reigning well in the days of Zechariah, prospers; 2Ch 26:16, Waxing proud, he invades the priest’s office, and is smitten with leprosy; 2Ch 26:22, He dies, and Jotham succeeds him.

Poole: 2 Chronicles 26 (Chapter Introduction)

CHRONICLES CHAPTER 26

Uzziah is made king; reigneth well in the days of Zechariah, and prospereth, 2Ch 26:1-15 . He invadeth the priest’ s office; is smitten with a leprosy, 2Ch 26:16-21 . He dieth, and Jotham succeedeth him, 2Ch 26:22,23 .

MHCC: 2 Chronicles 26 (Chapter Introduction)

(2Ch 26:1-15) Uzziah's good reign in Judah.

(2Ch 26:16-23) Uzziah's attempt to burn incense.

Matthew Henry: 2 Chronicles (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Chronicles

This book begins with the reign of Solomon and the building of the temple, and continues the history of the kings of Judah thenceforward to the captivity and so concludes with the fall of that illustrious monarchy and the destruction of the temple. That monarchy of the house of David, as it was prior in time, so it was superior in worth and dignity to all those four celebrated ones of which Nebuchadnezzar dreamed. The Babylonian monarchy I reckon to begin in Nebuchadnezzar himself - Thou art that head of gold, and that lasted but about seventy years; The Persian monarchy, in several families, about 130; the Grecian, in their several branches, about 300; and 300 more went far with the Roman. But as I reckon David a greater hero than any of the founders of those monarchies, and Solomon a more magnificent prince than any of those that were the glories of them, so the succession was kept up in a lineal descent throughout the whole monarchy, which continued considerable between 400 and 500 years, and, after a long eclipse, shone forth again in the kingdom of the Messiah, of the increase of whose government and peace there shall be no end. This history of the Jewish monarchy, as it is more authentic, so it is more entertaining and more instructive, than the histories of any of those monarchies. We had the story of the house of David before, in the first and second books of Kings, intermixed with that of the kings of Israel, which there took more room than that of Judah; but here we have it entire. Much is repeated here which we had before, yet many of the passages of the story are enlarged upon, and divers added, which we had not before, especially relating to the affairs of religion; for it is a church-history, and it is written for our learning, to let nations and families know that then, and then only, they can expect to prosper, when they keep in the way of their duty to God: for all along the good kings prospered and the wicked kings suffered. The peaceable reign of Solomon we have (ch. 1-9), the blemished reign of Rehoboam (ch. 10-12), the short but busy reign of Abijah (ch. 13), the long and happy reign of Asa (ch. 14-16), the pious and prosperous reign of Jehoshaphat (ch. 17-20), the impious and infamous reigns of Jehoram and Ahaziah (ch. 21-22), the unsteady reigns of Joash and Amaziah (ch. 24, 25), the long and prosperous reign of Uzziah (ch. 26), the regular reign of Jotham (2Ch 27:1-9), the profane and wicked reign of Ahaz (ch. 28), the gracious glorious reign of Hezekiah (ch. 29-32), the wicked reigns of Manasseh and Amon (ch. 33), the reforming reign of Josiah (ch. 34, 35), the ruining reigns of his sons (ch. 36). Put all these together, and the truth of that word of God will appear, Those that honour me I will honour, but those that despise me shall be lightly esteemed. The learned Mr. Whiston, in his chronology, suggests that the historical books which were written after the captivity (namely, the two books of Chronicles, Ezra, and Nehemiah) have more mistakes in names and numbers than all the books of the Old Testament besides, through the carelessness of transcribers: but, though that should be allowed, the things are so very minute that we may be confident the foundation of God stands sure notwithstanding.

Matthew Henry: 2 Chronicles 26 (Chapter Introduction)

This chapter gives us an account of the reign of Uzziah (Azariah he was called in the Kings) more fully than we had it before, though it was long, and in some respects illustrious, yet it was very briefly related, 2Ki 14:21; 2Ki 15:1, etc. Here is, I. His good character in general (2Ch 26:1-5) II. His great prosperity in his wars, his buildings, and all the affairs of his kingdom (2Ch 26:6-15). III. His presumption in invading the priests' office, for which he was struck with a leprosy, and confined by it (2Ch 26:16-21) even to his death (2Ch 26:22, 2Ch 26:23).

Constable: 2 Chronicles (Book Introduction)

Introduction

For an explanation of the title, writer, date, scope, and purpose of this book, see my comments in my notes on 1 Chronicles. Second Chronicles continues the historical narrative begun in 1 Chronicles.

Message¹

Even though 1 and 2 Chronicles give one continuous story the emphasis in 2 Chronicles is different from that in 1 Chronicles. In 1 Chronicles the emphasis is the importance of the temple in national life. However in 2 Chronicles the emphasis is the impotence of the temple in national life. First Chronicles condemns rationalism in national life, the idea that we can get along without God. Second Chronicles condemns ritualism in national life, the idea that what satisfies God is external conformity rather than internal reality. First Chronicles emphasizes the importance of recognizing God in national life. Second Chronicles emphasizes the importance of following up that formal recognition with actual recognition in attitudes and actions. Second Chronicles is a negative lesson because in it we see that the Israelites' recognition of God was only formal, not actual.

In the first part of the book (chs. 1-9) we have the story of Solomon. It is a demonstration of the impotence and uselessness of merely formal religion. This comes through in four respects.

First, Solomon's inheritance was more than the throne of Israel. His throne only gave him the opportunity to fulfill God's purpose for his life. That purpose was to enable the people to acknowledge Yahweh's rule over them that the temple symbolized. This had been David's great passion in life. He wanted the people to realize that national strength came from submission to God's heavenly throne. Solomon appreciated that fact. When he offered his first sacrifice as king to God he did so at the old tabernacle, not at the temporary tent where the ark resided. He realized that Israel's strength lay in her relationship to God that the tabernacle symbolized. His temple was to become the tabernacle's successor. Solomon's real inheritance then was his opportunity to build the temple as a reminder to the people of how important it was for them to recognize Yahweh as their real Ruler.

Second, Solomon's greatness was not really his wealth and political influence. These were the results of his greatness. His real greatness lay in his humility before God and in his intercession for the people with God. He got away from these things, but when he began to reign he had the essentials of greatness.

Third, Solomon's service was not most importantly the administration of Israel, though he did that well. His primary service to the nation was the erection of the temple, which the writer emphasized.

Fourth, Solomon's failure was more significant than that he oppressed the people and that he set the stage for the division of the kingdom. It was essentially the fact that he ceased to recognize God's rule over him and his kingdom, the very thing the temple he had built promoted. His life became self-centered rather than God-centered. He stopped submitting to the Word of God. For Solomon the temple became only an outward form, not the expression of his inward life. It became an object of ritual rather than the expression of reality. In the years that followed, what had become true of Solomon became true of the whole nation.

In the second part of the book (chs. 10-36) we have the history of the nation Solomon ruled. It is an illustration of the impotence and uselessness of merely formal religion. Let me point this out in four respects.

First, the division of the kingdom resulted because Rehoboam did not acknowledge God's sovereignty over the nation in reality even though he did so formally. Rehoboam continued the true form of worship in Judah, but Jeroboam substituted a new form of worship in Israel. In both cases the worship was only a matter of formal observance, not a matter of reality. That is why both nations failed.

Second, the degeneracy of the kingdom of Judah, as well as Israel, continued because most of the kings and people that followed continued worship only as a matter of formal observance. This resulted too in increasing neglect of even the form. People do not continue to observe a form of worship that is devoid of power very long. Mere formalism dies eventually, as it should. The real issue in Judah was apostasy, infidelity.

Third, the reformations in the kingdom began at the temple. Asa restored the altar. Jehoshaphat sent messengers throughout the land to read the Word of God to the people. Joash renovated the temple. Hezekiah reopened it and revitalized worship in it. Josiah repaired it. In each case, conditions were appalling when these reformations began. In Asa's day the altar was in disrepair. In Jehoshaphat's day the people were ignorant of God's Word. In Joash's day Athaliah had damaged the temple. In Hezekiah's day no one came to the temple. Its doors were shut and its worship abandoned. In Josiah's day not one copy of the Law was available. When the king heard the copy that someone had found in the rubble of the temple read, he was completely unfamiliar with it. Throughout this period of history, about 350 years in chapters 10-36, the nation moved farther and farther from God.

Fourth, the ultimate disaster in the kingdom was the burning of the temple and the captivity of the people. All through the years Solomon's temple had stood as a reminder to the people to recognize God's rule over them as a nation. It had become a hollow symbol, the symbol of a formal ritualism rather than the symbol of a vital relationship. It was only fitting that when the nation ceased to exist and the people left their land the Babylonians destroyed the temple.

If 1 Chronicles teaches that it was necessary that the people recognize God, 2 Chronicles teaches that if that recognition is only formal and ceremonial it is not only useless but impotent.

That is the message of this book. If our recognition of God is only formal and not real, that recognition will be useless for us and impotent in us.

I would like to apply this lesson to us.

First, let me remind you of the similarity that exists between ourselves and the Israelites. They had a physical, material temple. We are a spiritual temple (1 Cor. 3:16; cf. 1 Pet. 2:4-10, esp. vv. 5, 9-10). As the presence of God filled Solomon's temple at its beginning, God's presence filled the church at its beginning (2 Chron. 5:13-14; Acts 2:1-4). As Solomon's temple was the center of national life in Israel, so the church is to be the center of international life in the world. As God intended Solomon's temple to remind His people of His heavenly rule over them, so God intended the church to remind all people of God's rule over them. As Solomon's temple became simply a symbol of a form of worship, so can the church. We must remember what we are here to do, namely to call people to recognize God's gracious and beneficent rule over them that can result in their blessing.

Second, let me point out some manifestations of formalism in the church today. One of these is insistence on doctrinal orthodoxy without a corresponding vital spiritual life. This is what James called dead faith (James 2:20). This can be the possession of both individual Christians and local churches. I do not mean to suggest that doctrinal orthodoxy is unimportant. I am not suggesting that we tear down the temple. But let us make sure that our theological edifice is having its full effect and not merely giving us a false sense of God's approval. It is possible to argue for the correctness of our views and to curse the person who does not share them. That is an evidence of formalism. It is possible to go to church faithfully and yet to live out of church as though there were no God. That is ritualism. It is possible to worship God earnestly and then to goof off at work. That is formalism, ritualism, empty hypocrisy.

Third, let me point out the consequences of formalism. The most serious consequence is not only that a church will fail to be what God wants it to be. It is also that it will fail to do what God has placed it on the earth to do. As Israel failed to bring the light of God's revelation to the world, the church can fail to do so too. Our nation and our world can rush headlong toward godlessness if we are content merely with playing church. We Christians can bear the marks of unworthy conduct, cowardice in the face of wrong, and carelessness about what is right. If we do, we will be useless and impotent. Why is the modern church unlike the Jerusalem church in Acts 2? It is different because of formalism, ritualism, lack of reality. The world has no time or patience with formalism. Why are so many local churches not growing? They are stagnant because the Christians in them are just going through motions. There is no evidence to others that they are anything but useless and impotent. Is your Christian life vital, or are you just going through motions?

Constable: 2 Chronicles (Outline)

Outline

(Continued from notes on 1 Chronicles)

III. The reign of Solomon chs. 1-9

A. Solomon's wisdom and prosperity ch. 1

B. The building of the temple 2:1-5:1

1. Preparations for building the temple ch. 2

2. The temple proper 3:1-9

3. The temple furnishings 3:10-5:1

C. The dedication of the temple 5:2-7:10

1. The installation of the ark 5:2-14

2. Solomon's address 6:1-11

3. Solomon's prayer 6:12-42

4. The celebration of the people 7:1-10

D. God's blessings and curses 7:11-22

E. Solomon's successes chs. 8-9

1. Solomon's political success 8:1-11

2. Solomon's religious success 8:12-16

3. Solomon's economic success 8:17-9:28

4. Solomon's death 9:29-31

IV. The reigns of Solomon's successors chs. 10-36

A. Rehoboam chs. 10-12

1. The division of the nation ch. 10

2. Rehoboam's kingdom ch. 11

3. The invasion by Egypt ch. 12

B. Abijah 13:1-14:1

C. Asa 14:2-16:14

1. Asa's wisdom 14:2-15

2. Asa's reform ch. 15

3. Asa's failure ch. 16

D. Jehoshaphat chs. 17-20

1. Summary of Jehoshaphat's reign 17:1-6

2. The strength of Jehoshaphat's kingdom 17:7-19

3. Jehoshaphat and Ahab ch. 18

4. Jehoshaphat's appointment of judges ch. 19

5. Victory over the Moabite-Ammonite alliance 20:1-30

6. Jehoshaphat's failures 20:31-37

E. Jehoram ch. 21

F. Ahaziah ch. 22

G. Athaliah ch. 23

H. Joash ch. 24

I. Amaziah ch. 25

J. Uzziah ch. 26

K. Jotham ch. 27

L. Ahaz ch. 28

M. Hezekiah chs. 29-32

1. The cleansing and rededication of the temple ch. 29

2. Hezekiah's Passover 30:1-31:1

3. Re-establishment of proper worship 31:2-21

4. The invasion by Sennacherib 32:1-23

5. Hezekiah's humility and greatness 32:24-33

N. Manasseh 33:1-20

O. Amon 33:21-25

P. Josiah chs. 34-35

1. Josiah's reforms ch. 34

2. Josiah's Passover 35:1-19

3. Josiah's death 35:20-27

Q. The last four kings 36:1-21

1. Jehoahaz 36:1-4

2. Jehoiakim 36:5-8

3. Jehoiachin 36:9-10

4. Zedekiah 36:11-21

R. The edict of Cyrus 36:22-23

Constable: 2 Chronicles

2 Chronicles

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Chronicles (Book Introduction)

THE SECOND BOOK OF PARALIPOMENON.

INTRODUCTION.

As the former Book shews how David was chosen to rule over God's peculiar people, so this [Book] explains briefly the reign of Solomon, in the nine first chapters; and in the rest, that of nineteen of his successors, who governed two tribes till the captivity, while Israel was divided. (Worthington)

Gill: 2 Chronicles (Book Introduction)

INTRODUCTION TO 2 CHRONICLES

This, and the preceding, were but one book originally, but divided into two because of the size of it, so that this is only a continuation of the former history; that ends at the death of David; this begins with the reign of Solomon, goes through that, and the reigns of all the kings of the house of David; of the kings of Judah only, after the separation of the ten tribes, quite down to the captivity of Judah in Babylon, and reaches to the deliverance of the Jews from thence by Cyrus, and contains an history of four hundred and seventy nine years. It treats not at all of the kings of Israel, after the separation, only of the kings of Judah, through whom the line of the Messiah was drawn; and though it omits several things recorded of them in the book of Kings, yet it gives abundance of anecdotes not to be met with there, which are of great use and advantage in history to know.

Gill: 2 Chronicles 26 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 26

This chapter relates the good reign of Uzziah, 2Ch 26:1, his wars and victories, his buildings, the number of his soldiers, and his military stores, 2Ch 26:6, his invasion of the priest's office, in attempting to offer incense, for which he was smitten with a leprosy, which continued to his death, 2Ch 26:16.