Text -- 2 Chronicles 26:22 (NET)

26:22 The rest of the events of Uzziah’s reign, from start to finish, were recorded by the prophet Isaiah son of Amoz.

Commentary -- Word/Phrase Notes (per phrase)

Clarke: 2Ch 26:22

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

TSK: 2Ch 26:22

first : 2Ch 9:29, 2Ch 12:15

Isaiah : Isa 1:1, Isa 6:1

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ch 26:22

The acts of Uzziah ... did Isaiah ... write - Most critics regard Isaiah as about 20 when Uzziah died. He must, then, have written his history of Uzziah’ s reign from documents and accounts of others, rather than from his own knowledge.

Haydock: 2Ch 26:22

Prophet. Yet we find little concerning him in the prophecy of Isaias; so that the work has been lost, except what Esdras hath preserved. C.

Gill: 2Ch 26:22

Now the rest of the acts of Uzziah, first and last,.... What were done by him, both in the beginning and latter end of his reign:

did Isaiah the prophet, the son of Amoz, write: not in his own prophecy, but in the history of his own times, which was usual for every prophet to write, though now lost, see 2Ki 15:6.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ch 26:22

¹ tn Heb “As for the rest of the events of Uzziah, the former and the latter, Isaiah son of Amoz, the prophet, recorded.”

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 26:16-23

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 26:16-23

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 26:16-22

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

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

Bibliography

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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.