2 Cronache 26:16 Commento

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, Kg2 14:21; Kg2 15:1, etc. Here is, I. His good character in general (Ch2 26:1-5) II. His great prosperity in his wars, his buildings, and all the affairs of his kingdom (Ch2 26:6-15). III. His presumption in invading the priests' office, for which he was struck with a leprosy, and confined by it (Ch2 26:16-21) even to his death (Ch2 26:22, Ch2 26:23).

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 (Ch2 24:18), and burning incense upon idolatrous altars, Ch2 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 (Ch2 26:16): When he was strong (and he was marvellously helped by the good providence of God till he was so, Ch2 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 (Kg1 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, Ch2 26:17, Ch2 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; Ch1 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 (Ch2 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 Zac 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, Ch2 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.

INTRODUCTION TO 2 CHRONICLES 26 This chapter relates the good reign of Uzziah, Ch2 26:1, his wars and victories, his buildings, the number of his soldiers, and his military stores, Ch2 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, Ch2 26:16.

And they withstood Uzziah the king,.... They not only stood against him, but stood about him, surrounded him, so as to hinder him from approaching the altar of incense: and said unto him, it appertaineth not unto thee, Uzziah, to burn incense unto the Lord; it did not belong to his office as a king, it was no part of it but to the priests the sons of Aaron, that are consecrated to burn incense; and to them only; for even the Levites might not do it, only those of the tribe of Levi, that descended from Aaron, see Num 16:35, go out of the sanctuary, for thou hast trespassed; by going into that: neither shall it be for thine honour from the Lord God; but to his hurt, and be a brand of infamy upon him; for more is designed than is expressed, and as the event showed.

When King Uzziah carried a censer and violently took on himself to sacrifice, against the law of God, and refused to submit or give place, despite the opposition of Azariah the priest, he was confounded by God’s indignation and defiled with the markings of leprosy on his forehead, branded by the Lord’s anger on that part of the body on which those who win the Lord’s favor are sealed.

Uzziah is described as at first having been righteous, and then it is related that he was lifted up in mind and dared to offer sacrifice to God himself, and his face became leprous in consequence. But Josephus carefully studied the additional comments of the expounders as well, and a Hebrew of the Hebrews as he was, hear his description of the events of those times. He tells: “Though the priests urged Uzziah to go out of the temple and not to break the law of God, he angrily threatened them with death unless they held their peace. And meanwhile an earthquake shook the earth, and a bright light shone through a breach in the temple and struck the king’s face, so that at once it became leprous. And before the city at the place called Eroga, the western half of the Mount was split asunder and rolling four stadia stopped at the eastern mountain, so as to block up the royal approach and gardens.” This I take from the work of Josephus on Jewish antiquities. And I found in the beginning of the prophet Amos the statement that he began to prophecy “in the days of Uzziah, king of Judah, two years before the earthquake.” What earthquake he does not clearly say. But I think the same prophet further on suggests this earthquake when he says, “I saw the Lord standing on the altar. And he said, Strike the altar, and the doors shall be shaken, and strike the heads of all, and the remnant I will slay with the sword.”Here I understand a prediction of the earthquake, and of the destruction of the ancient solemnities of the Jewish race and of the worship practiced by them in Jerusalem, the ruin that should overtake them after the coming of our Savior, when, since they rejected the Christ of God, the true High Priest, leprosy infected their souls, as in the days of Uzziah, when the Lord himself standing on the altar gave leave to him that struck, saying, “Strike the altar.”

In the midst of paradise God had planted the Tree of Knowledge to separate off, above and below, sanctuary from Holy of Holies. Adam made bold to touch and was smitten like Uzziah: the king became leprous, Adam was tripped. Being struck like Uzziah, he hastened to leave: both kings fled and hid, in shame of their bodies.

Remember Uzziah, how he entered the sanctuary; by seeking to seize the priesthood he lost his kingdom. Adam, by wishing to enrich himself, incurred a double loss. Recognize in the sanctuary the Tree, in the censer the fruit and in the leprosy the nakedness. From these two treasures there proceeded harm in both cases.

As, therefore, it was not lawful for one of another tribe that was not a Levite to offer anything or to approach the altar without the priest, so also do you do nothing without the bishop; for if anyone does anything without the bishop, he does it to no purpose. For it will not be esteemed as of any avail to him.… For as Uzziah the king, who was not a priest and yet would exercise the functions of the priests, was smitten with leprosy for his transgression; so every lay person shall not be unpunished who despises God, and is so mad as to affront his priests and unjustly to snatch that honor to himself: not imitating Christ, “who glorified not himself to be made an high priest” but waited till he heard from his Father, “The Lord swore and will not repent, You are a priest forever, after the order of Melchizedek.” If, therefore, Christ did not glorify himself without the Father, how dare anyone thrust himself into the priesthood who has not received that dignity from his superior and do such things that it is lawful only for the priests to do?

Neither do we permit the laity to perform any of the offices belonging to the priesthood, as, for instance, neither the sacrifice, nor baptism, nor the laying on of hands nor the blessing, whether the smaller or the greater, for “no one takes this honor to himself, but he that is called of God.” For such sacred offices are conferred by the laying on of the hands of the bishop. But a person to whom such an office is not committed but seizes on it for himself, he shall undergo the punishment of Uzziah.

Of Uzziah, the ancestor of this king of whom we have been speaking, himself also praised in all things by the witness of the Scripture, after great commendation for his virtue, after countless triumphs that he achieved by the merit of his devotion and faith, learn how he was cast down by the pride of vainglory. “And,” we are told, “the name of Uzziah went forth, for the Lord helped him and had strengthened him. But when he was made strong, his heart was lifted up to his destruction, and he neglected the Lord his God.” … You see how dangerous the successes of prosperity generally are, so that those who could not be injured by adversity are ruined, unless they are careful, by prosperity; and those who in the conflict of battle have escaped the danger of death fall before their own trophies and triumphs.

Uzziah, the son of Amaziah, succeeds; and begins his reign piously and prosperously, which continued during the life of Zechariah the prophet, Ch2 26:1-5. He fights successfully against the Philistines, and takes and dismantles some of their chief cities, Ch2 26:6; prevails over the Arabians and Mehunims, Ch2 26:7; and brings the Ammonites under tribute, Ch2 26:8. He fortifies Jerusalem, and builds towers in different parts of the country, and delights in husbandry, Ch2 26:9, Ch2 26:10. An account of his military strength, warlike instruments, and machines, Ch2 26:11-15. He is elated with his prosperity, invades the priest's office, and is smitten with the leprosy, Ch2 26:16-20. He is obliged to abdicate the regal office, and dwell apart from this people, his son Jotham acting as regent, Ch2 26:21. His death and burial, Ch2 26:22, Ch2 26:23.

He transgressed against the Lord - "He sinned against the Word of the Lord his God." - T. Went into the temple to burn incense - Thus assuming to himself the priest's office. See this whole transaction explained in the notes on Kg2 15:5 (note).

UZZIAH SUCCEEDS AMAZIAH AND REIGNS WELL IN THE DAYS OF ZECHARIAH. (Ch2 26:1-8) Then all the people of Judah took Uzziah--(See on Kg2 14:21; Kg2 15:1).

HE INVADES THE PRIEST'S OFFICE, AND IS SMITTEN WITH LEPROSY. (Ch2 26:16-21) he transgressed against the Lord, &c.--(See on Kg2 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 (Ch1 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].

Jotham having ascended the throne at the age of twenty-five, reigned altogether in the spirit and power of his father, with the single limitation that he did not go into the sanctuary of Jahve (cf. Ch2 26:16.). This remark is not found in 2 Kings 15, because there Uzziah's intrusion into the temple is also omitted. The people still did corruptly (cf. Ch2 26:16). This refers, indeed, to the continuation of the worship in the high places, but hints also at the deep moral corruption which the prophets of that time censure (cf. especially Isa 2:5., Ch2 5:7.; Mic 1:5; Mic 2:1.).

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 Kg2 15:5; but the cause of this punishment inflicted on him by God is stated only in our verses. Ch2 26:16 "When Uzziah had become mighty (כּחזקתו as in Ch2 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. Ch2 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 Ch1 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). Ch2 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 Kg2 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. Ch2 26:22 The history of his reign was written by the prophet Isaiah (see the Introduction).