2 Crônicas 26
Bob Utley · Citado em PreceptAustin
2 Crônicas 26
Utley - "Eloth" This is an alternate name for Elath, a city at the northern end of the Gulf of Aqaba, close to Ezion-geber. Solomon had started a commercial fleet in this area (1 Kgs. 9:26-28) and Jehoshaphat tried to restart it, but failed (2 Chr. 20:35-37). Apparently Uzziah was also attempting to restart these lucrative trade routes. Edom had earlier captured this area but Amaziah defeated Edom and his son recaptured the area. Walton on Eloth - Elath (or Eloth) was the seaport constructed by Solomon at the head of the Gulf of Aqaba (see comment on 2 Chron 8:17). It was closely associated with the nearby port of Ezion Geber. It opened trade for Judah with Arabia, Africa and India. Uzziah apparently attempted to revive the Red Sea trade instituted by Solomon. (IVP Bible Background Commentary on the OT- page 447) (Eloth) symbolized the beginning of a prosperity unparalleled in Judah since the days of Solomon Martin Selman: “Eloth” was an important port at the northern end of the Gulf of Aqaba, very close to Ezion-Geber where Solomon and Jehoshaphat had kept ships (2 Chr. 8:17-18; 20:35-37). Uzziah’s reclaiming it for Judah signified two things. - It brought Amaziah’s unfinished Edomite business to an end (2 Chr. 21:8-10; 25:11-12), and - symbolized the beginning of a prosperity unparalleled in Judah since the days of Solomon (BORROW Tyndale Old Testament Commentaries – 2 Chronicles.) J
2 Crônicas 26
Utley - YHWH spoke to Uzziah, both by prophet and by priest (cf. 2 Chr. 26:17). Initially he listened to Zechariah but later rejected the message of Azariah, the High Priest (v. 19). and as long as he sought (baqas; LXX - ekzeteo) the LORD, God prospered (tsalach; LXX - euodoo = literally lead along on a good path, guide well) him - This is a conditional statement. The critical time phrase is as long as! This passage is an illustration of the truth in Psalm 1:1-3+. Because Uzziah sought the LORD, "his delight (was) in the law of the LORD, and in His law he (meditated) day and night. He (was) like a tree firmly planted by streams of water, Which yields its fruit in its season And its leaf does not wither; And in whatever he (did), he (prospered)." Indeed he was one of few kings who prospered in whatever he did. 🙏 THOUGHT - Beloved, is this not a principle we too can practice? That's rhetorical of course! We must (enabled by His Spirit) daily practice this principle of seeking God in His Word and in prayer. The chronicler advocates "double seeking" (just as in 2Ch 26:5!) "Seek the LORD and His strength; Seek His face continually." (1Ch 6:11) If you practice seeking (not perfection, but direction, you will experience the good hand of the LORD on your life and He will prosper you, spiritually for sure and possibly also materially (but this is less important than being spiritually rich). Jesus commanded disciples "But seek (present imperative see our need to depend on the Holy Spirit to obey) first His kingdom and His righteousness, and all these things will be added to you." (Mt 6:33+) Bob Utley - This is a central theme of Chronicles. It expresses the performance-based Mosaic covenant (i.e., the two ways, cf. Leviticus 26; Deuteronomy 28; 30:15,19; Psalm 1). Notice the "blessings" are conditional through time (cf. 2 Chr. 15:2). Henry Morris on sought the LORD - Uzziah’s rebellion, after a particularly long and successful reign, was halted by the sudden judgment of lifelong leprosy (II Chronicles 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, in many cases, but certainly cannot be applied to Christians in general (witness all the martyrs listed in Hebrews 11). God’s true rewards for his faithful servants await the future life. (ED: YES THAT IS TRUE, BUT WE CAN EXPERIENCE SPIRITUAL PROSPERITY EVEN NOW AND THAT SHOULD BE OUR DESIRE AND GOAL IN THIS SHORT LIFE!) (2 Chronicles 26 - Defender's Study Bible) Raymond Dillard: Uzziah, like Joash before him (2Ch 24:2), had one particular adviser who helped him to remain faithful to Yahweh. Nothing more is known of this individual, unless he is identified with the Zechariah who served as a witness for Isaiah (Isa 8:2); however, the statement that Uzziah sought Yahweh “during the days” of Zechariah is best understood as implying that he had died during the reign of Uzziah. (Borrow 2 Chronicles) Martin Selman: We read that, under Zechariah’s influence, the Lord gave Uzziah success. The Hebrew text reads literally: “the Lord God made him prosper.” The Hebrew verb used is tsalach, which literally means “to break out.” In some contexts the verb is related to the working of the Holy Spirit in a person’s life, as in the case of Samson, about whom we read: “The Spirit of the Lord came upon him in power.” (Tyndale Old Testament Commentaries – 2 Chronicles. BORROW) Seek (search) (01245) baqas expresses a person's earnest seeking of something or someone which exists or is thought to exist with the intention that it will be found or acquired. It pictures one searching earnestly until the object of the search is located. The Septuagint (LXX) translates baqas with the verb ekzeteo which implies giving attention and priority to and deliberately pursuing after. Webster says that to seek means to go in search or quest of, to look for, to try to discover, to search for by going from place to place. Zeteo in classical Greek is often used as a technical term for philosophical investigation, something “examined, considered” or “deliberated.” For example, baqas describes seeking for Moses' life (Ex 4:19 Lxx = zeteo), Absalom seeking to kill David (2Sa 16:11), those seeking to kill Pharaoh and Zedekiah (Jer 44:30) Baqas describes an earnest search until the object of the search is located. Thus peace is to be searched for earnestly (Ps 34:14-see note). The Lord’s face (His presence) must especially be sought (Ps 27:4, 8-see note) On the other hand, we are not to seek the occult (Lev 19:31). Naomi sought for security for her daughter-in-law Ruth (Ru 3:1-note). Jehovah "sought out for Himself a man after His own heart." (1Sa 13:14) God promises if we seek for Him we will find Him (Dt 4:29). Prospered (6743)(tsalach) to prosper, succeed, be successful (Ge 24:21, 40). It conveys the root idea of accomplishing satisfactorily what is intended. This Hebrew word generally expresses idea of a successful venture, as contrasted with failure.To be a successful person (Ge 39:2). means generally expresses the idea of a successful venture, as contrasted with failure and most of the OT passages show that the Source of the prosperity is God (see 2Ch 26:5). Of course to be sure sometimes the wicked seem to prosper (Jer 12:1). What the righteous person does will eventually prosper (Ps. 1:3); but the seeming prosperousness of the wicked will fail (Ps. 37:7). Although the wicked prosper temporarily, they will be destroyed as the righteous prosper eternally (Ps 37:7; Jer 5:28; Da 11:27). Concealed sins keep one from prospering (Prov. 28:13). God allows the Antichrist to prosper but only until a limit is reached (Da 11:36). 🙏 THOUGHT - It is fascinating to observe the positive and negative aspects of this verb in Ps 1:3+ and Joshua 1:8 to convey the idea of prospering and in Pr 28:13+ of not prospering. What's the determining factor whether one experiences spiritual prosperity or poverty? In the context of these verses, meditation (Joshua 1:8, Ps 1:2+) is clearly associated with prosperity and failure to confess and repent of our sins is just as clearly associated with failure to prosper (Pr 28:13+) And you might ask, well this is OT, but does the NT say anything similar? And the answer is yes, for Paul commands Timothy to DISCIPLINE (present imperative) himself for godliness and clearly one of the disciplines that "feeds and fertilizes" godliness is meditation on the Word of God! (1Ti 4:7+) Paul goes on to explain the spiritual prosperity that accrues from disciplining ourselves, writing that "bodily discipline is only of little profit, but godliness is profitable for all things, since it holds promise for the present life and also for the life to come." (1Ti 4:8+) While meditation, like all spiritual disciplines, calls for us to exert some effort (enabled by the Spirit - e.g., we need to die to our selfish interests and our right to "our time" and give some of "our time" to God's interests), Paul says the "benefits" are literally "out of this world!" While I don't know exactly what this eternal profit/prosperity entails, rest assure it is going to be good and perfect for that is the character of our Great Father of lights (James 1:17+) and it is going to be eternal (Jn 15:16+ cf "remain") Nancy Dawson on the identity of the person named Zechariah who tutored Uzziah - Several chronological considerations are necessary to determine whether Zechariah the son of Jehoiada is the same person as the Zechariah figure mentioned in 2 Chronicles 26:5, who provided tutelage to the young king: Azariah/Uzziah “sought God during the days of Zechariah, who instructed him in the fear of God. As long as he sought the Lord, God gave him success.” Since Azariah/Uzziah became king at the age of sixteen, then served as co-regent with his father Amaziah from 792–767 B.C., and later held an official 52-year reign from 792–740 B.C., this means that Azariah/Uzziah was born in 808 B.C. and that he was a young man in training from 808–792 B.C. before he assumed the throne in 792 B.C. The text of 2 Chronicles 24:15–25 suggests that Zechariah (Jehoiada’s son) died in the window of time shortly AFTER his father Jehoiada died (in 796 B.C.) and yet before King Joash died that same year. The chronology permits the interpretation that Zechariah the priest (the son of Jehoiada) was the same person as the Zechariah in 2 Chronicles 26:5 who provided instruction to Azariah/Uzziah IF it is referring to the years of 808–792 B.C. (i.e., from the time Azariah/Uzziah was born to the time he was approximately age twelve), BUT NOT IF it refers to Azariah/Uzziah as the king, for Zechariah (son of Jehoiada) died in 796 B.C., and Azariah/Uzziah did not come to the throne until 792 B.C. (i.e., four years after Zechariah died). In the latter case, the Zechariah of 2 Chronicles 26:5 would be a different person than Zechariah the son of Jehoiada (cf. 2 Chronicles 24:20, 22). (All the Genealogies of the Bible - an incredible resource for genealogies!) Till He Became Strong His fame spread far and wide, for he was marvelously helped till he became strong. —2 Chronicles 26:15 In George MacDonald’s fairy tale Lilith, giants live among normal people. These giants must conduct their daily affairs very carefully. When they sleep, their snoring is disruptive. When they turn over, houses may be crushed under their weight. In the Bible, Uzziah became a “giant” of a man after becoming king at age 16. The keys to his success are recorded in 2 Chronicles 26. His father Amaziah set a good example for him (2 Chronicles 26:4). The prophet Zechariah instructed him (2 Chronicles 26:5). He had an army of fighting men and capable generals who helped him (2 Chronicles 26:11-15). And God prospered him (2 Chronicles 26:5). Clearly, King Uzziah became a “giant” through the Lord’s blessing. But after attaining success, he grew careless and stumbled badly. The clue to his demise is found in the phrase “he was marvelously helped till he became strong” (2 Chronicles 26:15). Those last four words serve as a dire warning to us all. Uzziah’s “heart was lifted up, to his destruction” (2 Chronicles 26:16). He usurped the priestly duties and became leprous (2 Chronicles 26:16-21). When all goes well and I feel strong, Oh, help me, Lord, to see That I must place my confidence In You and not in me. —Anon. I have never met a man who has given me as much trouble as myself. —D. L. Moody When victories line the path I tread And skies are bright and clear, Keep me from trusting self— For strength is not found there. When blessings grow on every side And fears have turned to dust, Teach me, O Lord, with grateful heart In You Alone to trust. When hands are full and hopes are high And life seems firm and sure, Remind my soul my truest strength Is only found in Yours. When I am praised for what is done And pride would claim the place, Turn back my eyes to Calvary And ground me in Your grace. Let not success become my snare Nor comfort dim my view; In every gain, in every joy, Guide all my trust to You. 2 Chronicles 26:6 Now he went out and warred against the Philistines, and broke down the wall of Gath and the wall of Jabneh and the wall of Ashdod; and he built cities in the area of Ashdod and among the Philistines. the wall of Gath: 2Sa 8:1 1Ch 18:1 about: or, in the country of, 1Sa 5:1,6 See GATH & ASHDOD Jensen's Survey of the OT (Click to enlarge) BEGINNING OF A LIST OF UZZIAH'S SUCCESSES Now he went out and warred against the Philistines, and broke down the wall of Gath (in Philistia SE of Jerusalem on map) and the wall of Jabneh and the wall of Ashdod (in Philistia SE of Jerusalem on map); and he built cities in the area of Ashdod and among the Philistines. The list of Uzziah's successes demonstrates YHWH's blessings. Click to Enlarge - Identify Ashdod on the Via Maris - see Purple Line Don't miss what the writer is saying here, for building cities in enemy lands reveals how far Uzziah’s authority and influence extended beyond Judah’s borders. Building cities in Philistine territory was not normal defensive activity but signaled regional dominance. This shows King Uzziah's military supremacy. Ashdod was one of the five major Philistine city-states (Gaza, Ashkelon, Ashdod, Gath, Ekron). So for a Judean king to defeat Ashdod, tear down its walls (2Chr 26:6), and build Judean cities “among the Philistines,” means the Philistines were no longer an equal rival but a subdued power under Uzziah’s control. King Uzziah was not merely defending Judea's borders, but was projecting power into enemy heartland. This incursion also implied economic exploitation of Philistine trade routes. Ashdod lay on the Via Maris, the main coastal highway connecting Northern Egypt with Damascus, Syria. By building cities in Philistia, Uzziah was effectively controlling commerce, taxing trade, and securing access to the Mediterranean world. This puts Uzziah alongside David and Solomon as one of Judah’s most expansionist kings. The former oppressors are hosting Judean garrisons and settlements. This is a picture of Uzziah's obedience and thus God's covenant blessing giving Judah mastery over historic enemies. (see Dt 28:7+). Martin Selman - “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.” (Borrow 2 Chronicles) John Olley This section’s (2Ch 26:6-15) key theme is seen in the repetition of words from 2Ch 26:7– 8 in 2Ch 26:15b: - “fame” (Hb. shem, “name”), - God’s “help” (ʻazar), and - “strong” (khazaq). (ESV Expository Commentary) Andrew Hill: The report of Uzziah’s prosperity (2Ch 26::6–15) has no parallel in 2 Kings. The litany of achievements attesting divine favor include military victory over Judah’s archenemies (2Ch 26:6–8), extensive building activity and agricultural bounty (2Ch 26:9–10), and the marshalling of a large, well-trained, and well-equipped army (2Ch 26:11–15). The unit is framed by a formula of prosperity that highlights Uzziah’s “fame” and “power” (2Ch 26:8, 15). In combination these two epithets are a recipe for pride and eventual selfdestruction, since a proud heart tends to “forget the LORD” (Deut. 8:14). (The NIV Application Commentary – 1 & 2 Chronicles.) John Walton - military successes. Although there are no other literary sources which describe Uzziah’s victories over the Philistines, Arabs and Meunites, there is archaeological evidence of destruction at the Philistine city of Ashdod, which may have been done during the time of Uzziah. There is also evidence that Uzziah constructed fortresses in these newly conquered territories. Gath (Tell es-Safi; see comment on 1 Sam 5:8), Ashdod and Jabneh form a triangle about ten or fifteen miles on each side that dominates the northern section of the Philistine plain directly west of Jerusalem. Tell Mor near the Philistine city of Ashdod provides one example of such a fortress. Since Uzziah was not able to expand north because of the power of Israel under Jeroboam II, he turned his attention to the west and south, subduing people groups that had taken advantage of previously unstable conditions in Judah (IVP Bible Background Commentary on the OT- page 447) Jabneh (building of God) - A town in the north boundary of Judah (Josh. 15:11), called afterwards by the Greeks Jamnia, the modern Yebna, 11 miles south of Jaffa. After the fall of Jerusalem (A.D. 70), it became one of the most populous cities of Judea, and the seat of a celebrated school. One of the points on the northern boundary of Judah, not quite at the sea, though near it. (Joshua 15:11) There is no sign, however, of its ever having been occupied by Judah. Josephus attributes it to the Danites. There was a constant struggle going on between that tribe and the Philistines for the possession of all the places in the lowland plains, and it is not surprising that the next time we meet with Jabneel it should be in the hands of the latter. (2Chronicles 26:6) Uzziah dispossessed them of it and demolished its fortifications. Called also JABNEH. At the time of the fall of Jerusalem, Jabneh was one of the most populous places of Judea. The modern village of Yebna , more accurately Ibna , stands about two miles from the sea, on a slight eminence just south of the Nahr Rubin . 2 Chronicles 26:7 God helped him against the Philistines, and against the Arabians who lived in Gur-baal, and the Meunites. God helped: 2Ch 14:11 1Ch 5:20 12:18 Ps 18:29,34,35 Isa 14:29 Ac 26:22 the Arabians: 2Ch 17:11 21:16 Philistia East of Judah Jensen's Survey of the OT (Click to enlarge) JEHOVAH EZER UZZIAH'S HELPER God helped ('azar; LXX - katischuo) him - One of the great names of God is Jehovah Ezer: The LORD our Helper. Uzziah would have loved the line in Come Thou Fount of Every Blessing, "Here I raise my Ebenezer; hither by Thy help I’m come." Ebenezer means "stone of help" (cf 1Sa 7:12+). At this time in Uzziah's life, Yahweh was His "Rock of Salvation." (Ps 62:2). Against the Philistines and against the Arabians who lived in Gur-baal, and the Meunites -That God helped ('azar) him against these perennial foes (cf 2Ch 26:15+) is clear evidence that the good hand of the LORD was on Uzziah (see why it was on Ezra! = Ezra 7:9,10+), which in turn indicates that at this time in his reign he had not become prideful and was still relying on the LORD, for His help. Note that helped ('azar) is a key word in the description of King Uzziah and is found three times (2Ch 26:7, 13, 15). It is interesting to note that the Septuagint renders helped with the verb katischuo which means to make strong, giving one the strength or capability to obtain and advantage, in this case over Judah's foes! In short, Yahweh enabled King Uzziah to prevail and literally to overpower Judah's perennial enemies, the Philistines...the Arabians...and the Meunites! 🙏 THOUGHT - Uzziah's success over opposition makes me think of Paul's words in Romans 8:31+ "What then shall we say to these things (the things God has done for us in Ro 8:1-30+)? If (first class condition ~ "Since") God is for us (His unwavering commitment), who is against us (No one can prevail against God’s purpose)?" As Sinclair Ferguson explained our confidence that “God is for us” does not rest on how well life is going, but on this unshakable truth “He did not spare His own Son, but delivered Him over for us all” (Romans 8:32+). That is how we know God is for us, because He gave His greatest gift, His Son. No one and nothing can successfully stand against us, because the Almighty God Who rules the universe has set His saving love upon us in Christ. Our security rests not in ourselves, but in what God has done and Who God is. We face trials with hope, knowing He is working them for our good (Romans 8:28+). We rest in assurance, since nothing can separate us from His love (Romans 8:39+). Raymond Dillard: These verses (2Ch 26:6-8) summarize Uzziah’s foreign policy. His conquests were oriented to the west, south, and southeast, a fact that fits well with the rule of a powerful Jeroboam II to the north. Uzziah’s conquest of Jabneh suggests that he regained control of the area through which Jehoash of Israel had attacked his father Amaziah (2Ch 25:21). Jabneh is probably to be equated with Jabneel (Josh 15:11); the site would later be called “Jamnia” and would become a leading center of Jewish learning and religious life after the destruction of Jerusalem in A.D. 70. Uzziah’s campaigns against the Philistines not only represented the on-going conflict of traditional enemies; no doubt Uzziah had the important strategic purpose of reasserting some control over the international coastal highway (“Via Maris”). A similar strategic goal to control a major artery of international commerce influenced the campaign against Elat (2Ch 26:1–2). (Borrow 2 Chronicles) Andrew Hill: It appears that economic concerns motivate King Uzziah’s imperialistic agenda. Wresting control of the coastal highway (“Via Maris”) from the Philistines and the recapture of Elath (2Ch 26:1–2) have significant implications for Judah’s role in international commerce. (The NIV Application Commentary – 1 & 2 Chronicles) J.A. Thompson: Significant conquests of Uzziah directed against Philistines and Arabs on his southwestern borders are not taken up. His conquests in these areas were strengthened by the construction of fortresses in conquered territory. The whole paragraph was intended to demonstrate how Uzziah prospered in foreign affairs. Military activity to the north was not possible because Jeroboam II was too strong for Uzziah. (The New American Commentary – 1, 2 Chronicles) Helped (05826) 'azar means to protect, aid, help, succor, support, give material or nonmaterial encouragement. Azar often refers to aid in the form of military assistance and in many instances refers to help from Jehovah as illustrated by the uses below. Webster says to help means to aid, to assist, to succour (see below), to lend strength or means towards effecting a purpose. To relieve; to cure, or to mitigate pain or disease. To remedy; to change for the better. The Septuagint translates 'azar most often with the word group that includes boáo, boetheo, boethos, all conveying the general idea of running to the aid of one who cries out for help (e.g., see He 2:18-note which uses boetheo) which is similar to the English word succour (from Latin succurrere = to run up, run to help) means literally to run to and so to run to to support, to go to the aid of, to help or relieve when in difficulty, want or distress; to assist and deliver front suffering; as, to succor a besieged city; to succor prisoners. The Theological Lexicon of the OT notes that…Connotations can vary from “to support” (Ezra 10:15), “to help out” (Josh 1:14; cf. Ge 2:18), “to assist” (Ge 49:25) to “to stand with to deliver” (Da 10:13; cf. Lam 4:17) and “to come to aid” (2Sa 21:17; cf. Ps 60:13 = Ps 108:13). To this extent, the Hebrew terms coincide with the English terms “to help” and “help.” (Jenni, E., & Westermann, C. Theological Lexicon of the Old Testament (872). Peabody, Mass.: Hendrickson Publishers) Azar -76v- ally(1), furthered(1), granted(1), help(38), helped(19), helper(6), helpers(2), helping(1), helps(8), protect(1), restrains(1), supporting(1). Gen. 49:25; Deut. 32:38; Jos. 1:14; Jos. 10:4; Jos. 10:6; Jos. 10:33; 1 Sam. 7:12; 2 Sam. 8:5; 2 Sam. 18:3; 2 Sam. 21:17; 1 Ki. 1:7; 1 Ki. 20:16; 2 Ki. 14:26; 1 Chr. 5:20; 1 Chr. 12:1; 1 Chr. 12:17; 1 Chr. 12:18; 1 Chr. 12:19; 1 Chr. 12:21; 1 Chr. 12:22; 1 Chr. 15:26; 1 Chr. 18:5; 1 Chr. 22:17; 2 Chr. 14:11; 2 Chr. 18:31; 2 Chr. 19:2; 2 Chr. 20:23; 2 Chr. 25:8; 2 Chr. 26:7; 2 Chr. 26:13; 2 Chr. 26:15; 2 Chr. 28:16; 2 Chr. 28:23; 2 Chr. 32:3; 2 Chr. 32:8; Ezr. 8:22; Ezr. 10:15; Job 9:13; Job 26:2; Job 29:12; Job 30:13; Ps. 10:14; Ps. 22:11; Ps. 28:7; Ps. 30:10; Ps. 37:40; Ps. 46:5; Ps. 54:4; Ps. 72:12; Ps. 79:9; Ps. 86:17; Ps. 107:12; Ps. 109:26; Ps. 118:7; Ps. 118:13; Ps. 119:86; Ps. 119:173; Ps. 119:175; Isa. 30:7; Isa. 31:3; Isa. 41:6; Isa. 41:10; Isa. 41:13; Isa. 41:14; Isa. 44:2; Isa. 49:8; Isa. 50:7; Isa. 50:9; Isa. 63:5; Jer. 47:4; Lam. 1:7; Ezek. 30:8; Dan. 10:13; Dan. 11:34; Dan. 11:45; Zech. 1:15 Meunim, Meunite. People living in Edom (Mt Seir, 1 Chr 4:42) who were dispossessed of their rich pasturelands by the Simeonites (v 41). Later, Meunites from Edom attacked Judah’s King Jehoshaphat (2 Chr 20:1); later still, King Uzziah of Judah defeated them (26:7, KJV Mehunims). Their original land possession, association with Arabs and Ammonites, and prolonged hostility recall Judges 10:11, 12, where “Maonites” are named oppressors of Israel. This word, by Hebrew rules of vocalization, could well become “Meunites,” suggesting Maon (Ma‘in, Maan) in the Edomite area south of the Dead Sea as their home. The Meunim are listed among the families of temple servants returning to Jerusalem following the exile (Ezr 2:50, KJV Mehunim; Neh 7:52). However, because ancient enemies seem unlikely temple servants, some suggest that these Meunim were descendants of the Caleb clan within Judah to whom another town named Maon, west of the Dead Sea and south of Hebron, was allotted (Jos 15:20, 55; cf. 1 Sm 30:14). First Chronicles 2:45 suggests the city’s name became eponymous; “Meunite,” like the modern Khirbet Ma‘in, could derive from it. This Maon gave David refuge and another wife (1 Sm 23:24–28; 25). This reconstruction involving two groups, two Maons, and temple servants with very foreign names, is tentative. An alternate view holds that hostile foreigners, formerly captured to become temple slaves (cf. Jos 9:7; Ez 44:6–8), attained freedom during exile and temple-guild status on returning. (BORROW Baker encyclopedia of the Bible Volume: 3) 2 Chronicles 26:8 The Ammonites also gave tribute to Uzziah, and his fame extended to the border of Egypt, for he became very strong. the Ammonites: 2Ch 20:1 Ge 19:38 De 2:19 Jud 11:15-18 1Sa 11:1 2Sa 8:2 his fame: Ge 12:2 2Sa 8:13 1Ki 4:31 Mt 4:24 Related Passages: 1 Chronicles 14:17+ (UZZIAH'S FAME LIKE DAVID) Then the fame of David went out into all the lands; and the LORD brought the fear of him on all the nations. 1 Chronicles 17:8+ (UZZIAH'S NAME LIKE DAVID)“I have been with you wherever you have gone, and have cut off all your enemies from before you; and I will make you a name like the name of the great ones who are in the earth. See Ammon East of Jordan (and Gad) UZZIAH RECEIVED TRIBUTE AND FAME SPREAD The Ammonites also gave tribute (minchah; LXX - doron) to Uzziah - Remember that a tribute in the ancient near east was not a gift but was a sign of submission to another country. The Ammonites were a Semitic people, closely related to the Israelites. Despite that relationship, they were more often counted enemies than friends. And so to pay tribute meant that under King Uzziah Judah had established military dominance east of the Jordan. This also gve King Uzziah control key trade routes. The nations Judah clearly recognized King Uzziah's authority. And his fame (shem; LXX - onoma = name) extended to the border of Egypt - The Chronicler is saying Uzziah's life had become a testimony recognized across the region. There is an echo of the Davidic covenant here for God had promised David "I have been with you wherever you have gone and have cut off all your enemies from before you; and I will make you a great name, like the names of the great men who are on the earth." (2Sa 7:9+) Ammon’s submission shows that, for a season, Uzziah was walking in the Davidic pattern of blessing, Yahweh giving him victory over these historic foes Philistia, Arabia and Ammon. For - Term of explanation. What's the writer explaining? He is explaining why Uzziah's fame/name was known far and wide in the Ancient Near East. Uzziah was not self-made but God helped (2Ch 26:7). Ultimately his fame was God-generated renown. God helped him. His strength increased. Thus his name spread. He became very strong (chazaq; LXX - katischuo - be dominant, prevail) - Note not just "strong," but "very (exceedingly) strong!" And as the story of Uzziah unfolds we see that what began as God-given strength slowly evolved into self-trust. Note that STRONG (chazaq) is a key word in the description of King Uzziah and is used 4 times - 2Ch 26:8, 2Ch 26:9, 2Ch 26:15, 2Ch 26:16. 🙏 THOUGHT - We all need to pay close attention to Uzziah’s pattern of progressive spiritual decline, remembering that personal prosperity can so easily give birth to personal pride—the root of all sin and the very attitude God hates (cf Pr 6:16-17 where "haughty eyes" is the picture of a proud, lifted-up spirit and is placed first on the list of what God hates!) A wise antidote is to memorize and live in the warning of Proverbs 16:18: “Pride goes before destruction, and a haughty spirit before stumbling.” Martin Selman: Two benefits accrue to Uzziah. The first is fame (2Ch 26:8, 15), which associates him especially with David (cf. 1Chr. 14:17; 17:8), and the second is that he became very powerful (2Ch 26:8, 15). The latter often characterized the first part of a reign (cf. 2 Chr. 12:1; 17:1; 27:6), and may be a play here on Uzziah’s name (it means, “Yahweh is strong”). (Tyndale Old Testament Commentaries – 2 Chronicles. BORROW) Became strong (02388) chazaq conveys the basic meaning of to be or become strong, to make strong or strengthen, in the Hiphil to take hold of or seize. Taking hold of something with determination. To overpower. Chazaq can describe physical strength, inner resolve or courage, political power, spiritual steadfastness and God strengthening a person. Chazaq describes strength of humans to overpower (David and Goliath 1 Sa 17:50, cf 1 Sa 17:35 = seized;, Amnon and Tamar = 2 Sa 13:14), in a battle, to capture (2 Chr 8:3), Samson's last demonstration of supernatural strength he prays "please strengthen me" (Jdg 16:28). 2 Chronicles 26:8 “And his fame spread as far as the border of Egypt, for he became very strong (חָזַק מְאֹד – chāzaq me’od).” 2 Chronicles 26:9 Moreover, Uzziah built towers in Jerusalem at the Corner Gate and at the Valley Gate and at the corner buttress and fortified (chazaq) them. 2 Chronicles 26:15 “Hence his fame spread afar, for he was marvelously helped until he was strong (עַד־כִּי חָזַק).” His strength was not self-generated but was the result of God’s help 2 Chronicles 26:16 The Turning Point “But when he became strong (וּכְחֶזְקָתוֹ – ukhechezqato), his heart was lifted up to his destruction…” This verse shows the tragic irony God caused Uzziah to chāzaq (become strong) but Uzziah interpreted that strength as his own Strength that begins as God’s gift can become man’s downfall when gratitude turns into pride. CHAZAQ IN SAMUEL, KINGS AND CHRONICLES - 1 Sam. 4:9; 1 Sam. 15:27; 1 Sam. 17:35; 1 Sam. 17:50; 1 Sam. 23:16; 1 Sam. 30:6; 2 Sam. 1:11; 2 Sam. 2:7; 2 Sam. 2:16; 2 Sam. 3:1; 2 Sam. 3:6; 2 Sam. 3:29; 2 Sam. 10:11; 2 Sam. 10:12; 2 Sam. 11:25; 2 Sam. 13:11; 2 Sam. 13:14; 2 Sam. 13:28; 2 Sam. 15:5; 2 Sam. 16:21; 2 Sam. 18:9; 2 Sam. 24:4; 1 Ki. 1:50; 1 Ki. 2:2; 1 Ki. 2:28; 1 Ki. 9:9; 1 Ki. 16:22; 1 Ki. 20:22; 1 Ki. 20:23; 1 Ki. 20:25; 2 Ki. 2:12; 2 Ki. 3:26; 2 Ki. 4:8; 2 Ki. 4:27; 2 Ki. 12:5; 2 Ki. 12:6; 2 Ki. 12:7; 2 Ki. 12:8; 2 Ki. 12:12; 2 Ki. 12:14; 2 Ki. 14:5; 2 Ki. 15:19; 2 Ki. 22:5; 2 Ki. 22:6; 2 Ki. 25:3; 1 Chr. 11:10; 1 Chr. 19:12; 1 Chr. 19:13; 1 Chr. 21:4; 1 Chr. 22:13; 1 Chr. 26:27; 1 Chr. 28:7; 1 Chr. 28:10; 1 Chr. 28:20; 1 Chr. 29:12; 2 Chr. 1:1; 2 Chr. 7:22; 2 Chr. 8:3; 2 Chr. 11:11; 2 Chr. 11:12; 2 Chr. 11:17; 2 Chr. 12:13; 2 Chr. 13:7; 2 Chr. 13:8; 2 Chr. 13:21; 2 Chr. 15:7; 2 Chr. 15:8; 2 Chr. 16:9; 2 Chr. 17:1; 2 Chr. 19:11; 2 Chr. 21:4; 2 Chr. 23:1; 2 Chr. 24:5; 2 Chr. 24:12; 2 Chr. 25:3; 2 Chr. 25:8; 2 Chr. 25:11; 2 Chr. 26:8; 2 Chr. 26:9; 2 Chr. 26:15; 2 Chr. 26:16; 2 Chr. 27:5; 2 Chr. 27:6; 2 Chr. 28:15; 2 Chr. 28:20; 2 Chr. 29:3; 2 Chr. 29:34; 2 Chr. 31:4; 2 Chr. 32:5; 2 Chr. 32:7; 2 Chr. 34:8; 2 Chr. 34:10; 2 Chr. 35:2; Tribute (offering) (04503) minchah means a gift (given to another without compensation = Ge 32:13, 2Ki 8:8), tribute ( payment by one ruler or nation to another in acknowledgment of submission or as the price of protection = Jdg 3:14, 2Sa 8:2; Hos 10:6) or offering (as a gift offered to God). The most common sense by far in the OT is as an offering (usually "grain offering" in the NAS but it could refer to animal offerings Ge 4:3-5 or "sacrifices" in general Isa 19:21). Minchah is translated in the Septuagint (Lxx) with the noun doron which means a gift or present, to show honor and respect (as in Mt 2:11), as a gift offered to God (Mt 8:4) Fame (08034) shem is a masculine noun occurring over 864x in the OT (90x in plural) and describes the word or combination of words by which something or someone is called and by means of which it or they can be distinguished or identified. It is a word or term by which a person, place or thing is commonly and distinctively known. Name is a designation that sets a person, place or thing apart from another. In Bible times a person’s name stood for the person. The name stood for the character and characteristics or "attributes", if you will, of that person. The Hebrew does not merely mean “reputation” in a casual sense—it touches the biblical concept of identity, renown, and legacy before God and the nations. God promised to make David’s name great (2Sa 7:9). The builders of Babel sought to “make a name for ourselves” (Ge 11:4). A good name is better than riches (Pr 22:1). 2 Chronicles 26:9 Moreover, Uzziah built towers in Jerusalem at the Corner Gate and at the Valley Gate and at the corner buttress and fortified them. the Corner Gate: 2Ch 25:23 2Ki 14:13 Jer 31:38 Zec 14:10 the Valley Gate: Ne 3:13,19,32 corner buttress: Ne 3:20,24 Related Passages: 2 Chronicles 25:23+ Then Joash king of Israel captured Amaziah king of Judah, the son of Joash the son of Jehoahaz, at Beth-shemesh, and brought him to Jerusalem and tore down the wall of Jerusalem from the Gate of Ephraim to the Corner Gate, 400 cubits. 2 Kings 14:13+ Then Jehoash king of Israel captured Amaziah king of Judah, the son of Jehoash the son of Ahaziah, at Beth-shemesh, and came to Jerusalem and tore down the wall of Jerusalem from the Gate of Ephraim to the Corner Gate, 400 cubits. UZZIAH FORTIFIED THE "FORT" Moreover, Uzziah built towers (migdal) in Jerusalem at the Corner Gate (NW corner of city) and at the Valley Gate (SW area) and at the corner buttress and fortified (chazaq; LXX - katischuo - made dominantl) them - Recall that under his father Amaziah's reign, King Joash of Israel had destroyed the fortified wall between the Corner Gate and the Gate of Ephraim (2Ki 14:13+; 2Ch 25:23+) Undoubtedly Uzziah sought to repair the damage that resulted from his father Amaziah’s willful decision to fight King Joash of Israel. Amaziah’s reckless war had left Jerusalem humiliated, its walls broken, and the nation weakened both politically and economically. When Uzziah came to the throne, one of his first tasks was to restore what his father’s pride had ruined—rebuilding defenses, strengthening the army, and reestablishing Judah’s stability. His early reign reflects a deliberate effort to reverse the consequences of Amaziah’s folly and to lead the kingdom back to security and order. Sadly, Uzziah failed to see that the seed of pride which destroyed his father’s reign would eventually take root in his own heart. Corner Gate and Valley Gate on left side of diagrm of Jerusalem Regarding the towers Uzziah built it is notable that God often uses migdal imagery to contrast the arrogance of human self‑reliance (cf first use of midgal of "tower of Babel" Ge 11:4+!) with the security of divine reliance. Just as Uzziah built towers for defense (2 Chronicles 26:9‑10), true security for believers is not in stone or strength, but in the Lord our Strong Tower and the righteous run into it and are safe (Pr 18:10+). Andrew Hill has an interesting thought on Uzziah's building and restoration - It also seems likely that some of the building activity is related to the restoration of destruction caused by the well-known earthquake during Uzziah’s reign (cf. Amos 1:1; Zech. 14:5). (The NIV Application Commentary – 1 & 2 Chronicles.) Corner Gate. (SEE DIAGRAM) Gate presumably located in the northwest corner of the Jerusalem wall. After King Jehoash of Israel captured King Amaziah of Judah, he tore down a section of the Jerusalem wall from the Corner Gate to the Ephraim Gate (2 Kgs 14:13; 2 Chr 25:23); later King Uzziah of Judah built towers at this gate (2 Chr 26:9). Jeremiah (31:38) foretells a time when the Jerusalem wall will be rebuilt from the tower of Hananel to the Corner Gate; Zechariah (2Ch 14:10) also envisions a period of security and prosperity epitomized by the presence of the Jerusalem wall, including the Corner Gate. (BORROW Baker encyclopedia of the Bible Volume: 1) Valley Gate. (SEE DIAGRAM) Gate from which Nehemiah went out to inspect the walls of Jerusalem and by which he reentered (Neh 2:13, 14). It was on the west side of the city facing the Tyropean Valley. King Uzziah is said to have built and fortified a tower at this gate (2 Chr 26:9). (BORROW Baker encyclopedia of the Bible Volume: 4) Towers (04026) migdal is a masculine noun that refers to a tower such as watchtower (as in a vineyard = Isa 5:2) or a strong place ("Tower of Babel" = Ge 11:4, tower for defense = Jdg 9:51), a wooden podium or rostrum (Neh 8:4), mound of perfume (Song 5:13ESV), breasts (figuratively = Song 8:10). Migdal was a symbol of safety, strength, and God’s protection as in Ps 61:3 "For You have been a refuge for me, A tower of strength against the enemy." MIGDAL - 44V - banks(1), podium(1), Tower(8), tower(23), towers(14), watchtower(2). Gen. 11:4; Gen. 11:5; Jdg. 8:9; Jdg. 8:17; Jdg. 9:46; Jdg. 9:47; Jdg. 9:49; Jdg. 9:51; Jdg. 9:52; 2 Ki. 9:17; 2 Ki. 17:9; 2 Ki. 18:8; 1 Chr. 27:25; 2 Chr. 14:7; 2 Chr. 26:9; 2 Chr. 26:10; 2 Chr. 26:15; 2 Chr. 27:4; 2 Chr. 32:5; Neh. 3:1; Neh. 3:11; Neh. 3:25; Neh. 3:26; Neh. 3:27; Neh. 8:4; Neh. 12:38; Neh. 12:39; Ps. 48:12; Ps. 61:3; Prov. 18:10; Cant. 4:4; Cant. 5:13; Cant. 7:4; Cant. 8:10; Isa. 2:15; Isa. 5:2; Isa. 30:25; Isa. 33:18; Jer. 31:38; Ezek. 26:4; Ezek. 26:9; Ezek. 27:11; Mic. 4:8; Zech. 14:10 2 Chronicles 26:10 He built towers in the wilderness and hewed many cisterns, for he had much livestock, both in the lowland and in the plain. He also had plowmen and vinedressers in the hill country and the fertile fields, for he loved the soil. digged many wells: or, cut out many cisterns, Ge 26:18-21 he had much: 2Ki 3:4 1Ch 27:26-31 fertile fields, 2Ki 19:23 Isa 29:17 GOD GIVES UZZIAH AGRICULTURAL SUCCESS He built towers (migdal) in the wilderness (Southern Judah) and hewed many cisterns (bor), for he had much livestock, both in the lowland (Shephelah, the foothills) and in the plain (tableland E Jordan R). He also had plowmen and vinedressers in the hill country and the fertile fields, for he loved the soil - What an interesting description of a king that he loved the soil. Scripture does not usually highlight the hobbies of monarchs, yet the chronicler pauses to tell us that Uzziah delighted in the ordinary work of fields and vineyards. Though he commanded armies and governed a nation, his heart was drawn to the quiet, patient labor of cultivating the ground. This detail reveals something refreshing about his character: he was not merely a man of war and politics, but one who valued growth, fruitfulness, and the rhythms of God’s creation. The same hands that held a scepter also took pleasure in the plow. Raymond Dillard: The towers provided defensive positions, but may also have served as storehouses and as refuge for workers tending fields or livestock (1 Chr 27:25–31). Because of his love of the soil (v 10), Uzziah could with justice be considered the patron saint of farming. After the rise of the monarchy in Israel, in addition to the landed property of free Israelites, there developed extensive crown lands through purchase, take over, or other means (1 Sam 8:12–14; 22:7; 1 Kgs 21; 2 Kgs 8:3–6; 1 Chr 27:25–31). These crown lands would have provided a source of supplies and trade commodities for the court, employment for those without other means, and could be granted as fiefs in reward for faithful service. Ordinarily only the poorest of the land served as vinedressers and laborers on royal estates (2 Kgs 24:14; 25:12; Jer 52:16; Jer 40:9–10; see Graham, BA 47 [1985] 55–58; and Rainey, BASOR 245 [1982]) 55–58). (Borrow 2 Chronicles) J.A. Thompson: Many cisterns have been discovered that were in use in Uzziah’s time, judging from the debris found in them. A cistern was dug into the limestone and sealed with lime plaster to provide a continuing supply of water (Jer 2:13; 38:6) caught during rainstorms. There evidently was a sizeable group of workers tending Uzziah’s fields and pastures. The “fertile lands” (karmel) may be a place, Carmel (not to be confused with Mount Carmel in the north) south of Hebron (cf. 1 Sam 25). This verse gives an excellent summary of the agricultural zones and the agricultural activities in Judah, whose royal property (1 Sam 8:12-14; 22:7; 1 Kgs 21; 2 Kgs 8:3-6; 1 Chr 27:25-31) supported the king and provided rewards for faithful service. (The New American Commentary – 1, 2 Chronicles) Cisterns (0953)(bor from baar = to make distinct or plain) a pit, cistern, well. The term can refer to rock-hewn reservoirs or man-made wells. When empty, such cisterns served as perfect prisons (i.e., Joseph [Ge. 37:20, 22, 24, 28, 29] and Jeremiah [Jer. 38:6, 7, 9-11, 13]). Figuratively, the image of bor conveys both positive and negative connotations. Positively, it can signify the blessing of a man’s wife as a source of life and refreshment (Pr 5:15), and Sarah is portrayed as the “cistern” from which Israel was hewn, a symbol of covenant origin and nurture (Isa 51:1–2). Negatively, the same imagery can depict the realm of death (Pr 28:17), descent to Sheol (Ps 30:3), or the pit of exile and bondage (Zech 9:11). Thus the metaphor may represent either life-giving security or, in darker contexts, confinement, judgment, and separation. Gilbrant - This noun is used 63 times in the Bible. This spelling of the word is an abbreviation of "cistern," "well" or "pit", although the latter is used less often in the Bible. It is used of a cistern, a deep pit dug in the ground or bedrock for the storage of water (Lev. 11:36; Dt. 6:11; 1Sa 19:22; 2Ki 18:31; 2Ch 26:10; Neh. 9:25; Pr 5:15; Isa 36:16). In some instances the word is used of a well (2 Sam. 23:15, 16; 1 Chr. 11:17, 18; Ecc. 12:6). It is used of a pit, which may be a cistern, empty of water during the dry season, or of a hole used for other purposes in which an animal may accidentally fall (Exo. 21:33, 34), in which a person may hide (2 Sam. 23:20; 2 Ki. 10:14; 1 Chr. 11:22), in which a person may be thrown for spite (i.e., Joseph; Gen. 37:20, 22, 24, 28, 29), or in which to dispose of dead bodies (Jer. 41:7, 9). The concept of pit is used figuratively of the consequence of wickedness (Ps. 7:15), of Sarah as the mother of Israel (Isa. 51:1), and of calamity in general (Ps. 40:2; 88:6). The word is used of a pit that serves as a dungeon (Gen. 40:15; 41:14; Isa. 24:22; Jer. 38:6; Zech. 9:11) or with the word bayith (house) of a prison, literally house of the pit (Exo. 12:29; Jer. 37:16). In this sense, the word is used figuratively of Israel's captivity (Lam. 3:53, 55; Zech. 9:11). In poetry, the word is used figuratively of the grave (Ps. 30:3; Prov. 28:17; Isa. 14:9) and hell (Isa. 14:15). (Complete Biblical Library) BOR - 61V - Gen. 37:20; Gen. 37:22; Gen. 37:24; Gen. 37:28; Gen. 37:29; Gen. 40:15; Gen. 41:14; Exod. 12:29; Exod. 21:33; Exod. 21:34; Lev. 11:36; Deut. 6:11; 1 Sam. 13:6; 1 Sam. 19:22; 2 Sam. 3:26; 2 Ki. 10:14; 2 Ki. 18:31; 1 Chr. 11:17; 1 Chr. 11:18; 1 Chr. 11:22; 2 Chr. 26:10; Neh. 9:25; Ps. 7:15; Ps. 28:1; Ps. 30:3; Ps. 40:2; Ps. 88:4; Ps. 88:6; Ps. 143:7; Prov. 1:12; Prov. 5:15; Prov. 28:17; Eccl. 12:6; Isa. 14:15; Isa. 14:19; Isa. 24:22; Isa. 36:16; Isa. 38:18; Isa. 51:1; Jer. 6:7; Jer. 37:16; Jer. 38:6; Jer. 38:7; Jer. 38:9; Jer. 38:10; Jer. 38:11; Jer. 38:13; Jer. 41:7; Jer. 41:9; Lam. 3:53; Lam. 3:55; Ezek. 26:20; Ezek. 31:14; Ezek. 31:16; Ezek. 32:18; Ezek. 32:23; Ezek. 32:24; Ezek. 32:25; Ezek. 32:29; Ezek. 32:30; Zech. 9:11 2 Chronicles 26:11 Moreover, Uzziah had an army ready for battle, which entered combat by divisions according to the number of their muster, prepared by Jeiel the scribe and Maaseiah the official, under the direction of Hananiah, one of the king’s officers. went out: 2Ki 5:2 UZZIAH'S IMPRESSIVE MILITARY COURTESY OF YAHWEH Moreover, Uzziah had an army ready for battle, which entered combat by divisions according to the number of their muster, prepared by Jeiel the scribe and Maaseiah the official, under the direction of Hananiah, one of the king’s officers. Uzziah must have held the view that the best defense is a good offense. Uzziah maintained a well-organized, carefully counted army, prepared for battle under capable leadership. Andrew Hill: The Chronicler regards the maintenance of a large army by the king of Judah as a sign of God’s blessing. In addition to the militia levied by tribe and led by tribal chieftain or clan elder, Uzziah’s army includes another layer of leadership in the royal officials who function like chiefs of staff in today’s military parlance (2 Chron. 26:11). The organization of the militia into “divisions” (2Ch 26:11) represents a new development in Israel’s military structure. The same is true for the armaments provided for the soldiers (2Ch 26:14), since in earlier times the conscript was required to provide his own weapons (cf. Jdg. 20:16-17; 1 Chron. 12:2, 8, 24). Thus, the reign of Uzziah witnesses the increasing sophistication of warfare as practiced by the Israelites. (The NIV Application Commentary – 1 & 2 Chronicles.) John Walton on military successes. Although there are no other literary sources which describe Uzziah’s victories over the Philistines, Arabs and Meunites, there is archaeological evidence of destruction at the Philistine city of Ashdod, which may have been done during the time of Uzziah. There is also evidence that Uzziah constructed fortresses in these newly conquered territories. Gath (Tell es-Safi; see comment on 1 Sam 5:8), Ashdod and Jabneh form a triangle about ten or fifteen miles on each side that dominates the northern section of the Philistine plain directly west of Jerusalem. Tell Mor near the Philistine city of Ashdod provides one example of such a fortress. Since Uzziah was not able to expand north because of the power of Israel under Jeroboam II, he turned his attention to the west and south, subduing people groups that had taken advantage of previously unstable conditions in Judah. (IVP Bible Background Commentary on the OT- page 447) 2 Chronicles 26:12 The total number of the heads of the households, of valiant warriors, was 2,600. FAMILY LEADERS OF MILITARY The total number of the heads of the households, of valiant (chayil - strong, courageous, mighty) warriors (gibbor), was 2,600 - NET - "The total number of family leaders who led warriors" NLT paraphrases it " These regiments of mighty warriors were commanded by 2,600 clan leaders." Heads of the households means clan or family leaders. These were officers responsible for organizing and commanding their family-based military units. Valiant warriors (chayil gibbor) carries the idea of courageous, skillful, and capable men of strength and influence. The Hebrew word chayil can also refer to wealth, power, and military might. So these leaders weren’t just physically brave, but they were strong men of ability, possibly men of means who helped equip their forces. Valiant (wealth, strength, riches, army) (02428) chayil (from verb chul meaning “to be strong, firm, or able.”) strength, wealth, army. This word has the basic idea of strength and influence. To summarize it means capable, productive strength—expressed as valor in battle, wealth in resources, or excellence in character. This word has the basic idea of strength and influence. It can be used to speak of the strength of people (1 Sam. 2:4; 9:1; 2 Sam. 22:40); of horses (Ps. 33:17); or of nations (Esth. 1:3). God is often seen as the supplier of this strength (2 Sam. 22:33; Hab. 3:19). When describing men, it can speak of those who are strong for war (Deut. 3:18; 2 Ki. 24:16; Jer. 48:14); able to judge (Ex. 18:21, 25); or are righteous in behavior (1 Ki. 1:52). Chayil denotes strength that is effective and productive, not merely physical force. It describes military valor and bravery, material wealth and resources, moral strength and capability, and overall competence in a task. Chayil is used in three major spheres - (1) Military sense – a valiant warrior, a man proven in battle. (2) Economic sense – wealth, substance, property, the capacity to produce. (3 Ethical sense – excellence of character (e.g., eshet chayil, Pr 31:10). CHAYIL IN KINGS AND CHRONICLES - 1 Ki. 1:42; 1 Ki. 1:52; 1 Ki. 10:2; 1 Ki. 11:28; 1 Ki. 15:20; 1 Ki. 20:1; 1 Ki. 20:19; 1 Ki. 20:25; 2 Ki. 2:16; 2 Ki. 5:1; 2 Ki. 6:14; 2 Ki. 6:15; 2 Ki. 7:6; 2 Ki. 9:5; 2 Ki. 11:15; 2 Ki. 15:20; 2 Ki. 18:17; 2 Ki. 24:14; 2 Ki. 24:16; 2 Ki. 25:1; 2 Ki. 25:5; 2 Ki. 25:10; 2 Ki. 25:23; 2 Ki. 25:26; 1 Chr. 5:18; 1 Chr. 5:24; 1 Chr. 7:2; 1 Chr. 7:5; 1 Chr. 7:7; 1 Chr. 7:9; 1 Chr. 7:11; 1 Chr. 7:40; 1 Chr. 8:40; 1 Chr. 9:13; 1 Chr. 10:12; 1 Chr. 11:22; 1 Chr. 11:26; 1 Chr. 12:8; 1 Chr. 12:21; 1 Chr. 12:25; 1 Chr. 12:28; 1 Chr. 12:30; 1 Chr. 18:9; 1 Chr. 20:1; 1 Chr. 26:6; 1 Chr. 26:7; 1 Chr. 26:8; 1 Chr. 26:9; 1 Chr. 26:30; 1 Chr. 26:31; 1 Chr. 26:32; 1 Chr. 28:1; 2 Chr. 9:1; 2 Chr. 13:3; 2 Chr. 14:8; 2 Chr. 14:9; 2 Chr. 16:4; 2 Chr. 16:7; 2 Chr. 16:8; 2 Chr. 17:2; 2 Chr. 17:13; 2 Chr. 17:14; 2 Chr. 17:16; 2 Chr. 17:17; 2 Chr. 23:14; 2 Chr. 24:23; 2 Chr. 24:24; 2 Chr. 25:6; 2 Chr. 26:11; 2 Chr. 26:12; 2 Chr. 26:13; 2 Chr. 26:17; 2 Chr. 28:6; 2 Chr. 33:14 Warriors (mighty) (01368) gibbor cp related verb gabar = be strong, accomplish, excel, prevail) is from a root which is commonly associated with warfare and has to do with the strength and vitality of the successful warrior. And thus this adjective means powerful, strong, brave, mighty. The idea is one who prevails, a mighty man, a warrior-hero, sometimes simply a powerful person. Warrior. Hero. Mighty man (cp "mighty [gibbor] men of David" - 2Sa 23:8). Gibbôr describes a person who possesses superior strength and proven courage. It is most often used of a heroic warrior, but can also describe: a mighty leader, a person of great ability, or even God Himself as the supreme Warrior. Frequently paired with chayil → gibbôr chayil = “a mighty man of valor” (strength + capability). Can describe soldiers (2 Sa 23 – David’s mighty men), tyrants or oppressors (Gen 6:4), or Yahweh as the Divine Warrior. To summarize GIBBOR is a person of proven, prevailing strength—especially a warrior-hero whose power has been demonstrated in victory. See also discussion of this word group from TWOT - Gibbor Word Group GIBBOR IN SAMUEL - CHRONICLES - 1 Sam. 2:4; 1 Sam. 9:1; 1 Sam. 14:52; 1 Sam. 16:18; 1 Sam. 17:51; 2 Sam. 1:19; 2 Sam. 1:21; 2 Sam. 1:22; 2 Sam. 1:25; 2 Sam. 1:27; 2 Sam. 10:7; 2 Sam. 16:6; 2 Sam. 17:8; 2 Sam. 17:10; 2 Sam. 20:7; 2 Sam. 22:26; 2 Sam. 23:8; 2 Sam. 23:9; 2 Sam. 23:16; 2 Sam. 23:17; 2 Sam. 23:22; 1 Ki. 1:8; 1 Ki. 1:10; 1 Ki. 11:28; 2 Ki. 5:1; 2 Ki. 15:20; 2 Ki. 24:14; 2 Ki. 24:16; 1 Chr. 1:10; 1 Chr. 5:24; 1 Chr. 7:2; 1 Chr. 7:5; 1 Chr. 7:7; 1 Chr. 7:9; 1 Chr. 7:11; 1 Chr. 7:40; 1 Chr. 8:40; 1 Chr. 9:13; 1 Chr. 9:26; 1 Chr. 11:10; 1 Chr. 11:11; 1 Chr. 11:12; 1 Chr. 11:19; 1 Chr. 11:24; 1 Chr. 11:26; 1 Chr. 12:1; 1 Chr. 12:4; 1 Chr. 12:8; 1 Chr. 12:21; 1 Chr. 12:25; 1 Chr. 12:28; 1 Chr. 12:30; 1 Chr. 19:8; 1 Chr. 26:6; 1 Chr. 26:31; 1 Chr. 27:6; 1 Chr. 28:1; 1 Chr. 29:24; 2 Chr. 13:3; 2 Chr. 14:8; 2 Chr. 17:13; 2 Chr. 17:14; 2 Chr. 17:16; 2 Chr. 17:17; 2 Chr. 25:6; 2 Chr. 26:12; 2 Chr. 28:7; 2 Chr. 32:3; 2 Chr. 32:21 2 Chronicles 26:13 Under their direction was an elite army of 307,500, who could wage war with great power, to help the king against the enemy. three hundred: 2Ch 11:1 13:3 14:8 17:14-19 ARMY ABLE TO HELP UZZIAH Under their direction was an elite army of 307,500, who could wage war with great power, to help (azar; Lxx = boetheo) the king against the enemy. So, the 2,600 commanders (2Ch 26:12) each led a portion of the 307,500‑man army — a highly organized and disciplined military system. This mirrors the organization seen in earlier Israelite armies (see Numbers 1 and 2 Samuel 18:1). Uzziah’s era (8th century B.C.) was one of Judah’s strongest and most prosperous. God blessed him because he sought the LORD (2 Chronicles 26:5). Martin Selman: The expression “to help the king” (2Ch 26:13, NRSV, RSV) is a deliberate echo of God’s help (2Ch 26:7, 15), and is paralleled by similar assistance for David (1 Chr. 12:1, 18, 21-22), Solomon (1 Chr. 22:17), and Hezekiah (2 Chr. 32:3). (Tyndale Old Testament Commentaries – 2 Chronicles. BORROW) 2 Chronicles 26:14 Moreover, Uzziah prepared for all the army shields, spears, helmets, body armor, bows and sling stones. sling stones: Heb. stones of slings, Judges 20:16 1Sa 17:49 UZZIAH'S WELL ARMED ARMY Moreover, Uzziah prepared for all the army shields, spears, helmets, body armor, bows and sling stones. John Walton on arms. The wealth of Uzziah afforded him the opportunity to arm his soldiers with the traditional weaponry in the Near East in the Iron Age. The weapons mentioned here were also those listed as ones used by the Assyrian army. The Assyrians describe their weaponry in detail in their annals, and they are often depicted in wall reliefs at the king’s palace. It can be presumed that Uzziah began to build up his army because of the threat of Assyria and of neighboring Israel.(IVP Bible Background Commentary on the OT- page 448) 2 Chronicles 26:15 In Jerusalem he made engines of war invented by skillful men to be on the towers and on the corners for the purpose of shooting arrows and great stones. Hence his fame spread afar, for he was marvelously helped until he was strong. invented by skillful men: 2Ch 2:7,14 Ex 31:4 his fame spread afar, Mt 4:24 UZZIAH AN INVENTOR OF SORTS AND HIS FAME SPREAD In Jerusalem he made engines of war invented by skillful men to be on the towers and on the corners for the purpose of shooting arrows and great stones - Since catapults were not invented until 300 years later, this may refer to defensive structures that protected those shooting arrows and throwing stones John Walton - The “machines” made by Uzziah were probably protective shielding devices mounted on the walls providing protection for defenders to throw stones and shoot arrows at the enemy. The material remains from the Judahite fortress at Lachish attest to the nature of Uzziah’s constructions. Additionally, they are represented in the Assyrian wall reliefs at Sennacherib’s palace at Nineveh. In the past some interpreters had suggested that these were catapults, but there is no evidence of the use of catapults this early. (IVP Bible Background Commentary on the OT- page 448) J
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Utley - Azariah the High Priest had a stern message for arrogant Uzziah."Get out" (Qal IMPERATIVE) "for you have been unfaithful" a term also used of (1) Moses ‒ Deut. 32:51, (2) trans-Jordan tribes ‒ 1 Chr. 5:25, (3) Rehoboam ‒ 2 Chr. 12:2, (4) Ahaz of Judah ‒ 2 Chr. 28:22 (5) Hezekiah, in a warning ‒ 2 Chr. 30:7. All involved disobedience to YHWH or His law. Unfaithful (verb) (be or act unfaithful) (04603) maal means to act unfaithfully, to trespass, to violate one's duty, to break faith, to commit a violation, to act. in a manner which is untrustworthy or unreliable in relation to an agreement or relationship. It is often used in Hebrew together with the noun maal (04604 - described below), so literally it could be translated "trepasses a trespass." (NIV = "commits a violation") (following use both verb and noun forms of maal - Lev 5:15, 6:2, Nu 5:6, 27, Josh 22:20, 22:31) The idea of maal is that of a conscious act of treachery or unfaithfulness against the Lord. In fact in Ezek 39:23 and Da 9:7 maal describes the sin which resulted in Judah's exile to Babylon! They were unfaithful to their covenant with Yahweh. Maal describes the horrid sin of Achan (Josh 7:1) in which he took "the things that were under the ban." (Josh 6:18) Maal describes King Uzziah's prideful usurping of priestly authority and offering incense in the Temple in 2Chr 26:16-18. Maal is also used to refer to adultery (Nu 5:12, 27) and worshipping pagan deities (Nu 31:16; Ezek 20:27). Maal - 32v - act(1), acted(2), acted treacherously(2), acting(1), acting treacherously(1), acting unfaithfully(1), acts(2), became...unfaithful(1), been(1), been unfaithful(5), broke faith(1), committed(6), committing unfaithfulness(1), err(1), perpetrated(1), unfaithful(3), unfaithfulness they committed(1), violated(1). Lev. 5:15; Lev. 6:2; Lev. 26:40; Num. 5:6; Num. 5:27; Deut. 32:51; Jos. 7:1; Jos. 22:16; Jos. 22:20; Jos. 22:31; 1 Chr. 2:7; 1 Chr. 5:25; 1 Chr. 10:13; 2 Chr. 12:2; 2 Chr. 26:16; 2 Chr. 26:18; 2 Chr. 28:22; 2 Chr. 29:6; 2 Chr. 30:7; Ezr. 10:2; Ezr. 10:10; Neh. 1:8; Neh. 13:27; Prov. 16:10; Ezek. 14:13; Ezek. 15:8; Ezek. 17:20; Ezek. 18:24; Ezek. 20:27; Ezek. 39:23; Ezek. 39:26; Dan. 9:7 Honor (glory) (03519) kabod from root kabad = to be heavy or weighty) conveys the central meaning of weight in most OT occurrences and most of the applications carry this figurative sense (cp "heavy with sin"). This sense gives rise to the idea of a "weighty" person in society or one who is honorable, impressive, worthy of respect. 2 Chronicles 26:19 But Uzziah, with a censer in his hand for burning incense, was enraged; and while he was enraged with the priests, the leprosy broke out on his forehead before the priests in the house of the LORD, beside the altar of incense. he: 2Ch 16:10 25:16 even: Nu 12:10 2Ki 5:27 Related Passage: 2 Chronicles 16:10+ Then Asa was angry with the seer and put him in prison, for he was enraged at him for this. And Asa oppressed some of the people at the same time. Exodus 30:7-8+ Aaron shall burn fragrant incense on it; he shall burn it every morning when he trims the lamps. 8 “When Aaron trims the lamps at twilight, he shall burn incense. There shall be perpetual incense before the LORD throughout your generations. Proverbs 19:3 (UZZIAH IS REALLY ANGRY AGAINST JEHOVAH!!!) The foolishness of man ruins his way, And his heart rages against the LORD. (ED: AND THAT IS EXACTLY WHEN THE LEPROSY BROKE OUT!) Numbers 18:7+ (UZZIAH SHOULD HAVE BEEN KILLED) “But you and your sons with you shall attend to your priesthood for everything concerning the altar and inside the veil, and you are to perform service. I am giving you the priesthood as a bestowed service, but the outsider who comes near shall be put to death.” 2 Samuel 6:6-7+ (THE LEVITE UZZAH WAS KILLED FOR TOUCHING THE ARK) But when they came to the threshing floor of Nacon, Uzzah reached out toward the ark of God and took hold of it, for the oxen nearly upset it. 7 And the anger of the LORD burned against Uzzah, and God struck him down there for his irreverence; and he died there by the ark of God. Uzziah's Anger Yahweh's Anger (Leprous spot) INCENSE BURNER "BURNED" WITH LEPROSY! But - Term of contrast. This should have been an "about face" (aka repentance) from committing sin to confessing sin. It turned out to be an "about face" as Uzziah raged at the rebuke from Azariah the priest! And then it became "about Uzziah's face!" This is a standoff -- Azariah confronting Azariah! And God wins! This moment should have been an “about-face”, a true turning of the heart from presumption to repentance, from committing sin to confessing sin. God graciously placed a faithful priest in Uzziah’s path to stop him before judgment fell. The rebuke was not rejection but was an invitation to repentance, humility and restoration. But instead of turning toward God, Uzziah turned against God’s messenger Azariah the priest! What could have been holy repentance became unholy rage. The “about-face” became literally about Uzziah’s face—for while anger still burned on his features, leprosy broke out on his forehead, the very place marked for priestly holiness (Ex 28:36,37,38+) and a place where he could not hide his shame! This was a dramatic standoff: Azariah the priest confronting Uzziah the king. Authority of throne versus authority of truth. Pride versus obedience. Human power versus divine holiness. And in that confrontation, God made the verdict unmistakably clear—the LORD wins. Uzziah learned in a moment what every generation must learn that God will not share His glory, and no crown grants permission to trespass on His commands. What began as ambition ended in affliction; what started with incense ended with isolation. It was not leprosy per se that caused Uzziah to be separated from the people of Judah, but it was pride, the great separator! It as pride that led to Satan being expelled from heaven. It was pride that caused Adam and Eve to be cast out of the garden of Eden. Leprosy was just the badge Uzziah would wear the rest of his life as a consequence of his pride. A single step of repentance could have changed the story, BUT pride turned the king away from mercy and straight into judgment. Oh my! The hinge word BUT, which could have opened the door to God’s grace had he repented, instead marked the tragic closing of that door to restoration and usefulness. (See One Word that Changed the trajectory of a man's life) A guarded heart preserves a reputation; an unguarded moment can bury it. -- See Proverbs 4:23+ 🙏 THOUGHT - One moment of sin can destroy a reputation built over a lifetime. Uzziah’s story warns us how quickly years of faithfulness can be eclipsed by a single act of pride. For decades he sought the LORD, strengthened the nation, and became a model of godly leadership—yet one presumptuous moment in the temple marked his name forever. Scripture remembers both his achievements and the day he overstepped God’s boundary. Reputation is like fine glass: formed slowly, shattered suddenly. Beloved, sin is notoriously deceitful (Heb 3:13+) and rarely announces its full cost in advance. What appears to be a small compromise can leave a permanent scar on a legacy, a family, and a testimony. Our takeaway should not be despair (althought we are sad for Uzziah), but vigilance! Character is built by a thousand choices, yet it can be destroyed by one unguarded hour. Let Uzziah's life teach us to fear self-confidence, welcome divien correction, and guard the boundaries which God has clearly set in His Word. It is far better to bow in repentance today than to grieve over a lost reputation tomorrow! Uzziah's angry reaction against the priests is in contrast to King David when he was confronted by the prophet Nathan (2Sa 12:1-6+). At first King David had a Uzziah type reaction and his anger burned (2Sa 12:5-6+). However when Nathan told him "You are the man." (2Sa 12:7-12+), David confessed "I have sinned against the LORD (2Sa 12:13+). And Nathan said to David ""The LORD also has taken away your sin; you shall not die." (2Sa 12:13+) David acknowledged his sin and was forgiven but of course there were still consequences. Uzziah did react with he was smitten with leprosy by Yahweh as he fled the Temple. Uzziah, with a censer in his hand for burning incense, was enraged - Uzziah, standing in the holy place with a censer in his hand for burning incense, was not humbled by the priests’ rebuke but was enraged. The very object meant for sacred worship became an emblem of his rebellion as anger flared in his heart. Instead of trembling before the Word of God, he bristled with wounded pride, convinced that his royal authority placed him above priestly restraint. The king who had once sought the LORD now stood defiant in the temple, clutching the censer as though power could override obedience. And while he was enraged with the priests, the leprosy (tsaraath) broke out on his forehead before the priests in the house of the LORD, beside the altar of incense - The timing is striking for divine judgment fell in the very moment of his rage. Unfortunately, Uzziah was not trembling in repentance but trembling with rage at the priests who dared to oppose him. And yet the priests had confronted him with God’s clear lawful boundary, yet pride deafened his ears to their command to GET OUT! Before Uzziah could finish defending his presumptive sin, God Himself answered. The leprosy appeared on his forehead, the most visible place of the body—the very spot where the high priest wore the golden plate engraved “Holy to the LORD” (Ex 28:36–38)! What should have been the mark of holiness became the mark of defilement -- Unholy to the LORD! God turned Uzziah’s attempted priesthood into a public sign that he was unfit for the office he tried to seize. Notice also where this occurred, in the house of the LORD, actually in the Holy Place, beside the altar of incense. The altar represented intercession and worship rising acceptably before God. Instead of sweet incense, there rose the stench of rebellion. The sanctuary that should have been a place of blessing became a courtroom, and the Judge of heaven rendered His immediate verdict. This scene is filled with holy irony. (1) Uzziah grasped for priestly privilege but he received priestly exclusion. (2) He sought honor in God’s presence but now he was expelled from that presence. (3) He entered healthy but he left unclean. God did not strike him in the palace or on the battlefield, but at the very altar he profaned, making it clear that this was not disease but divine discipline. The priests became eyewitnesses to the fact that the LORD alone guards His worship and will not share sacred offices with human pride. This moment stands as a living sermon declaring that anger at God’s correction invites God’s correction. Matthew
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Utley - Uzziah was warned but still intended to follow his own thoughts/plans. But YHWH steps in (cf. 2 Chr. 26:20)! Uzziah became a leper. From this historical account, later Judaism saw leprosy (cf. Leviticus 13-14) as a divinely given disease (cf. Num. 12:10). Josephus, Antiq. 9.10.4., adds an interesting note: "Accordingly, when a remarkable day was come, and a general festival was to be celebrated, he put on the holy garment, and went into the temple to offer incense to God upon the golden altar, which he was prohibited to do by Azariah the high priest, who had fourscore priests with him, and who told him that it was not lawful for him to offer sacrifice, and that 'none besides the posterity of Aaron were permitted so to do.' And when they cried out, that he must go out of the temple, and not transgress against God, he was wroth at them, and threatened to kill them, unless they would hold their peace. In the meantime, a great earthquake shook the ground, and a rent was made in the temple, and the bright rays of the sun shone through it, and fell upon the king's face, insomuch that the leprosy seized upon him immediately; and before the city, at a place called Eroge, half the mountain broke off from the rest on the west, and rolled itself four furlongs, and stood still at the east mountain, till the roads, as well as the king's gardens, were spoiled by the obstruction. Now, as soon as the priests saw that the king's face was infected with the leprosy, they told him of the calamity he was under, and commanded that he should go out of the city as a polluted person." Bob Utley comments - It is based on (1)both Amos (i.e., Amos 1:1) and Zechariah (i.e., Zech 14:5) mention an earthquake at this time (2) the term "leprosy" (BDB 280) can also refer to the sun shining; this is how Josephus took the word Raymond Dillard: Uzziah’s sin was a cultic transgression and brings immediate retribution in the appearance of a skin disease; Uzziah’s pride brought him to usurp the honor or glory of the priest’s role, but he would receive no honor (2Ch 26:18) from the Lord. Just as a cultic sin produced a plague in the wilderness (Num 16:46–50), so also Uzziah was punished with a disease. It was the offering of incense that formed the climax of the condemnation of Jeroboam (1 Kgs 12:33; Williamson, 339). The Chronicler has similarly shown disease as a consequence of transgression in the cases of Asa and Jehoram (16:12–13; 21:12–19). (Borrow 2 Chronicles) Walton on leprosy - Mari king Yahdun-Lim calls down a curse of leprosy on whoever desecrated the temple that he was dedicating, so it is clear that this is a common connection. Those studying the ancient Near Eastern languages have concluded that the term often translated “leprosy” is more accurately rendered “lesion,” or, less technical, “scaly skin.” Such patches could be swelled or weeping, as well as flaking. Similar broad terminology also exists in Akkadian, where the Babylonians likewise considered it an unclean condition and the punishment of the gods. Clinical leprosy (Hansen’s Disease) has not been attested in the ancient Near East prior to the time of Alexander the Great. None of the most prominent characteristics of Hansen’s disease are listed in the text, and the symptoms that are listed argue against a relationship to Hansen’s disease. The condition discussed in the text is not presented as contagious. Descriptions would suggest that modern diagnoses would include psoriasis, eczema, favus and seborrheic dermatitis, as well as a number of fungal-type infections. Because of this, it is not clear exactly what type of skin disease Uzziah had. Comparison to “snow” most likely concerns the flakiness rather than the color (“white” is added in the translations that contain it). The great cultural aversion to skin diseases may be that in appearance and sometimes odor they resemble the rotting skin of the corpse and are therefore associated with death. This natural revulsion adds considerably to the victim’s outcast status when combined with the quarantine that is ritually rather than medically motivated. It is not certain whether Uzziah was quarantined because of the disease or because of his cultic offenses. Naaman had a similar disease and was able to continue his duties as commander in chief. It is presumed that Jotham, son of Uzziah, took over official duties as coregent after Uzziah’s cultic offense. (IVP Bible Background Commentary on the OT- page 448) 2 Chronicles 26:20 Azariah the chief priest and all the priests looked at him, and behold, he was leprous on his forehead; and they hurried him out of there, and he himself also hastened to get out because the LORD had smitten him. hasted also: Es 6:12 the Lord: Lev 14:34 De 28:22,35 UZZIAH'S SPOT A "SCARLET LETTER" The scarlet letter was an "A" was not on the forehead like Uzziah's mark but was worn over the adulteress's clothing over her heart, as a punitive mark of adultery, which is apropos for King Uzziah has in a sense committed an unfaithful act, akin to spiritual adultery if you will. Azariah the chief priest and all the priests looked at him, and behold, he was leprous (tsara) on his forehead - Note the location of the leprosy is near his mind, a mind which had become prideful and presumptuous. Is the location of the leprous mark mere coincidence? I doubt it because God never does anything without purpose and meaning! John Olley: his forehead revealed an infectious skin disease that made him unclean, necessitating his rapid removal from the temple. It seems Uzziah himself was terrified as “he himself hurried to go out,” realizing the dangers of his breaking first the “holyprofane” and now “clean-unclean” distinctions (cf. Lev. 10:10–11). He lived the rest of his life quarantined “in a separate house,” relieved of royal duties. In his royal “pride” he sought to take on the special access of a priestly role, but instead he was now “excluded from the house of the Lord.” (ESV Expository Commentary) And they hurried him out of there, and he himself also hastened to get out because the LORD had smitten him - Holy God incensed and smites unholy incense burner! The scene shifts instantly from royal defiance to royal panic. Only moments earlier Uzziah had stood in the temple enraged, censer in hand, refusing the priests’ rebuke. But when the white mark of leprosy suddenly broke out on his forehead, the visible stroke of God’s judgment, the mood of all in the holy place changed. The priests hurried him out, not in cruelty but in obedience to the Law, which required that a leper be removed from the temple comples (cf Lev 13:46, Nu 5:2,3). The holy place could not be defiled, even by a king. The proud monarch who had resisted correction now fled in fear. What is striking is the next phrase he himself also hastened to get out. The proud monarch who had resisted correction now fled in fear. The moment he realized that the LORD had smitten him, his arrogance collapsed. He no longer argued about his rights or his authority as king. He recognized that he was standing under divine judgment of the true King. The same man who had rushed into the temple to exalt himself now rushed out to escape the presence of the Holy One. The king who stormed into the temple in pride was driven out in terror the moment God’s judgment touched him. This verse captures the sudden reversal of Uzziah's pride. Human power dissolved in an instant before the touch of God (as it always does!) Uzziah learned too late that no crown can shield a sinner from the holiness of the LORD. And the crown that covered part of his forehead could not hide the leprous mark of Yahweh! The temple he had entered with presumption became the place from which he was expelled in shame. Frederick Mabie: points out the irony in the fact that "while Uzziah refuses to leave the temple when confronted by the priests, he becomes “eager to leave” in the light of God’s judgment through a skin disease. (SEE 1 and 2 Chronicles) Leper, leprous (06879) tsara (from tsaraath = leprosy) means to be struck with leprosy, to be leprous TSARA - 20X/18V - being a leper(1), leper(12), lepers(1), leprous(6). Exod. 4:6; Lev. 13:44; Lev. 13:45; Lev. 14:2; Lev. 14:3; Lev. 22:4; Num. 5:2; Num. 12:10; 2 Sam. 3:29; 2 Ki. 5:1; 2 Ki. 5:11; 2 Ki. 5:27; 2 Ki. 7:3; 2 Ki. 7:8; 2 Ki. 15:5; 2 Chr. 26:20; 2 Chr. 26:21; 2 Chr. 26:23 Elmer Martens (TWOT online) - While usually rendered leper or leprous, the term "leper" is not correct medically, since ṣāraʿat refers to a wider range of skin diseases (cf. "malignant skin disease," NEB). For convenience, however, the term "leper" can be retained. A person with leprosy, apart from the telltale malignant raw flesh and white hair, was to be otherwise identified by torn clothes, announcement of "unclean" when in the streets and was to live isolated from the community. Four persons are named in the OT as becoming leprous. Not counting Moses (Exodus 4:6; cf. also 2 Kings 7:3), there were Miriam (Numbers 12:10), Uzziah (2 Kings 15:5), Gehazi (2 Kings 5:27) and Naaman, the Syrian (2 Kings 5:1). God may inflict the disease of ṣāraʿat as punishment for sins such as jealousy (cf. Miriam), anger, and lack of full compliance with God's commands (cf. Uzziah), and covetousness (cf. Gehazi). One must not conclude, however, that all sickness is a result of an individual's sin (cf. Job; Luke 13:1-5; John 9:1-7). ṣāraʿat was not necessarily incurable (cf. 2 Kings 5:7). Leprosy by contrast, was likely incurable (Leviticus 13). In any event, healing of Sdra at could serve as a sign of divine power (Exodus 4:6; 2 Kings 5:8). The isolation of a leprous person was doubtless a sanitary measure in order to avoid further contagion. That a priest in Israel's theocracy was to diagnose the illness does not mean that today's clergy should become health officers. But the principle of God's concern for the health of bodies is not only self-evident but remains an enduring principle (cf. Jesus, Matthew 8:2-3). Diseases with eruptions affecting the skin are sometimes mild, sometimes, as in smallpox, scarlet fever, etc., both dangerous and highly contagious. The only effective control in antiquity would have been isolation. Only the Hebrew laws had this very valuable provision. ṣaraʿat is found primarily (twenty times) in the two chapters that govern the diagnoses and the cleaning measures for one who had become unclean (tāmēʾ, Leviticus 13, 14). In the nature of a contagion, ṣāraʿat refers not only to eruptions on the skin but to mildew or mold in clothing (Leviticus 13:47-52) or in houses (Leviticus 14:34-53); therefore obviously the word is not specific for leprosy. The determination by the priest of an individual as unclean meant separation from the community, and ceremonial unfitness to enter the temple (cf. 2 Chron. 26:21). The cleansing measures to be performed upon recovery involved a ritual with two birds, which ritual according to KD was necessary for restoration to the community (Leviticus 14:2-9). An additional set of offerings followed, notably the guilt offering, perhaps because disease is ultimately to be linked with sin (Leviticus 14:10-20). Bibliography: Harris, R. Laird, Man-God's Eternal Creation, Moody, 1971, pp. 142-43. Browne, S. G., "Leper, Leprosy," in WBE, II, pp. 1026-27. (Theological Wordbook of the Old Testament - TWOT) 2 Chronicles 26:21 King Uzziah was a leper to the day of his death; and he lived in a separate house, being a leper, for he was cut off from the house of the LORD. And Jotham his son was over the king’s house judging the people of the land. Uzziah: 2Ki 15:5 he lived in a separate house: Lev 13:46 Nu 5:2,3 12:15 2Ki 7:3 Related Passage: Numbers 5:2+ “Command the sons of Israel that they send away from the camp every leper and everyone having a discharge and everyone who is unclean because of a dead person. Azariah's Plight, Jotham's Rule in Light SOWING PRIDE REAPING ISOLATION King Uzziah was a leper (tsara) to the day of his death; an he lived in a separate house (literally "a house set apart"), being a leper (tsara) - Uzziah's sin caused him to in effect be "evicted" from the king's palace! Uzziah’s leprosy was not just a disease but was a divine judgment that severed his access to worship. For - Term of explanation. The for explains that Uzziah’s separate residence was required because his judgment cut him off from temple fellowship, making him unable to function as an active king. His isolation was not merely medical but was also ceremonial and ultimately spiritual. He was cut off from the house of the LORD - Note the sad, solemn irony. Uzziah entered the temple in pride, assuming that royal power could override divine order, but his disobedience barred him from the very place he had profaned. The LORD turned his act of self-exaltation into lasting humiliation: the king who would not accept God’s boundaries was made to live permanently outside them. His exclusion testified that access to God is never seized by position but granted only through humble obedience. And Jotham his son was over the king’s house judging the people of the land - Uzziah no longer judged the people, but that authority had been conveyed to his son Jotham. Believer's Study Bible - Jotham, his son, was probably made coregent at this time, about 10 years before Uzziah's death in 740 B.C. Thus Jotham's rule effectually began c. 750 B.C., in the second year of Pekah (2 Kin. 15:32). QUESTION - Who was King Jotham in the Bible? ANSWER - Jotham became king of Judah at age twenty-five and reigned for sixteen years, from 750 to 735 BC (2 Kings 15:33; 2 Chronicles 27:1). “He did what was right in the eyes of the Lord, just as his father Uzziah had done, but unlike him he did not enter the temple of the Lord. The people, however, continued their corrupt practices” (2 Chronicles 27:2; see also 2 Kings 15:34–35). King Uzziah had been faithful to the Lord but then became prideful and attempted to burn incense on the altar of the Lord, something only priests were permitted to do (2 Chronicles 26:16–20). As a result, God afflicted Uzziah with leprosy. Uzziah lived out the rest of his days in a separate house, while his son Jotham oversaw the palace and governed the people (2 Chronicles 26:21). Jotham did not repeat his father’s mistake of presumptuously entering the temple. “Jotham grew powerful because he walked steadfastly before the Lord his God” (2 Chronicles 27:6). He rebuilt the Upper Gate of the temple and also did work on the wall at the hill of Ophel and built towns, forts, and towers (2 Chronicles 27:3–4). However, King Jotham failed to remove the high places so the people continued to make sacrifices there (2 Kings 15:35). Jotham waged a successful war against the Ammonites, resulting in their paying him tribute for three years (2 Chronicles 27:5). During Jotham’s reign “the Lord began to send Rezin king of Aram and Pekah son of Remaliah against Judah” (2 Kings 15:37). During the reign of Jotham’s son Ahaz, the Arameans would march against Judah, resulting in defeat and heavy casualties for Judah (2 Chronicles 28:5). Initial defeat was followed by Ahaz seeking help from the Assyrians and ultimately looting and shutting up God’s temple and creating more high places (2 Kings 16:5–18; 2 Chronicles 28:5–25). Isaiah, Hosea, and Micah all prophesied during Jotham’s reign (Isaiah 1:1; Hosea 1:1; Micah 1:1). Also, the genealogies in 1 Chronicles 1–5 were recorded during Jotham’s reign (1 Chronicles 5:17). Despite Jotham’s godly example, his son Ahaz proved to be a wicked king. Even so, both Jotham and Ahaz are ancestors of Jesus Christ (Matthew 1:9). God is able to use all people to accomplish His good purposes. GotQuestions.org 2 Chronicles 26:22 Now the rest of the acts of Uzziah, first to last, the prophet Isaiah, the son of Amoz, has written. first to last, 2Ch 9:29 12:15 Isaiah: Isa 1:1, 6:1 Related Passages: Isaiah 1:1+ The vision of Isaiah the son of Amoz concerning Judah and Jerusalem, which he saw during the reigns of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah. Isaiah 6:1+ In the year of King Uzziah’s death I saw the Lord sitting on a throne, lofty and exalted, with the train of His robe filling the temple. UZZIAH'S STORY WRITTEN BY A PROPHET Now the rest of the acts of Uzziah, first to last, the prophet Isaiah, the son of Amoz, has written. The phrase first to last suggests a comprehensive narrative covering the entire arc of the king’s career. This brief statement opens a remarkable window into the spiritual history of Judah. The Chronicler tells us that a fuller, detailed account of Uzziah’s reign was recorded by Isaiah himself—the same prophet who later saw the vision of the LORD “in the year of King Uzziah’s death” (Isa 6:1). Uzziah’s life was significant enough that God entrusted its record not merely to court scribes, but to one of Scripture’s greatest prophets. 2 Chronicles 26:23 So Uzziah slept with his fathers, and they buried him with his fathers in the field of the grave which belonged to the kings, for they said, “He is a leper.” And Jotham his son became king in his place. slept: 2Ki 15:6,7 they buried him: 2Ch 26:18 21:20 28:27 33:20 UZZIAH'S SAD EPITAPH "HE IS A LEPER" So Uzziah slept with his fathers, and they buried him with his fathers in the field of the grave which belonged to the kings, for (term of explanation - What is writer explaining?) they said, “He is a leper (tsara).” And Jotham his son became king in his place. He is buried “with his fathers,” acknowledging his place in the Davidic line and the many years in which God had prospered his reign. Yet the Chronicler carefully adds that he was laid in the field of the royal tombs, not inside the sepulchers of the kings themselves. The reason is stated with painful simplicity: “for they said, ‘He is a leper.’” Even in death he experienced separation or exclusion, so that the consequence of his presumption remained. The man who once entered the temple uninvited was now excluded even from the inner resting place of the kings. His burial location became a silent testimony that God’s holiness sets boundaries no crown can cross. His sin followed him all the way to his grave! Oh my! Martin Selman - “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.’” (Tyndale Old Testament Commentaries – 2 Chronicles. BORROW) The great cost of not finishing well... John Olley: The Chronicler still mentions that Uzziah was “buried with his fathers” but adds that it was in a “burial field,” probably adjacent to the royal tombs themselves. His final description expresses isolation: “He is a leper.” The proverb that summarizes Uzziah’s reign is succinct: “Pride goes before destruction, and a haughty spirit before a fall” (Pr 16:18). (ESV Expository Commentary) Even in his death, he was quarantined! John Walton - There is an epitaph now preserved in the Israel Museum marking the burial place of Uzziah, king of Judah. It represented a secondary burial of his bones. (IVP Bible Background Commentary on the OT- page 448) Compare a similar fates of the other two preceding GOOD/EVIL KINGS... King Joash's burial described in 2Ch 24:25 "When they had departed from him (for they left him very sick), his own servants conspired against him because of the blood of the son of Jehoiada the priest, and murdered him on his bed. So he died, and they buried him in the city of David, but they did not bury him in the tombs of the kings." King Amaziah's burial described in 2 Chronicles 25:27-28 "From the time that Amaziah turned away from following the LORD they conspired against him in Jerusalem, and he fled to Lachish; but they sent after him to Lachish and killed him there. 28 Then they brought him on horses and buried him with his fathers in the city of Judah." There is no mention of the tombs of the kings. Some favor he had a dishonorable burial and others an honorable burial, so we cannot be as dogmatic as with Joash If you are a follower of Christ, God has qualified you to enter His presence. You are invited because you are His priest. You can go further than Uzziah. You are able to go where a king could not. GOOD/EVIL - UZZIAH marks the last of three successive, and partially successful reigns (Joash, Amaziah, Uzziah) that began with promise yet ended in disobedience and disaster. Despite moments of reform and flashes of spiritual renewal, nothing seemed able to halt Judah’s steady slide toward sin and judgment. The same destructive patterns surfaced again and again—idolatry replacing true worship, the voices of God’s prophets being ignored or rejected, violence corrupting the land, and pride hardening the hearts of both kings and people. History became a tragic cycle in which each generation repeated the failures of the one before, proving that outward prosperity cannot preserve a nation whose inner devotion to the Lord has grown cold. Oh, America do not ignore the lessons of history! Together Joash, Amaziah, and Uzziah illustrate how faith can erode in three ways: Dependence on others rather than on God (Joash). Divided devotion — half obedience (Amaziah). Self‑exaltation after prosperity (Uzziah). C H Spurgeon makes a frightening statement (as I am in my 80th year) --- “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.” PAUL APPLE - DEVOTIONAL QUESTIONS: 1) What is the essence of biblical humility? 2) Why does extreme power lead to a lust for more power and self-exaltation? 3) How do we receive God’s word of correction and rebuke? 4) How much courage did it take for the company of priests to confront the king? QUOTES FOR REFLECTION: PAGE 578 Raymond Dillard: Uzziah was a great king: during his reign Judah reclaimed in the South much of the territorial extent of the Solomonic empire; the kingdom prospered through conquest, the control of strategic trade routes, and the receipt of tribute. Yet isn’t it ironic that Uzziah is now largely remembered only because of his disease and the fact that it was the year of his death in which Isaiah received his call? In spite of the wealth, success, power, and conquests of Uzziah, Isaiah could see that the day was not far off when cities would lie deserted, uninhabited, ruined, and ravaged (Isa 6:11–12). Uzziah for the Chronicler was one more example of how even legitimate power could be corrupted; with Rehoboam, Amaziah, and Joash before him, Uzziah too would succumb to wrongdoing and suffer the immediate consequence of divine retribution. (Borrow 2 Chronicles) Andrew Hill: Azariah identifies the key issue in the conflict with Uzziah by appealing to the special divine anointing or consecration of the priesthood for the specific task of offering such sacrifices (26:18; cf. Ps. 133). Even as the Davidic king is anointed to shepherd the Israelite nation, so the Aaronic priest is anointed to serve God and the people through the ministry of ritual sacrifice. This divinely ordained division of labor and service is also designed to separate political power from religious authority in Israelite society in order to prevent abuse of one office by the other. Azariah’s threat to Uzziah is cast generally as a censure of divine honor for the king (2 Chron. 26:18). The king does not have to wait long before the priestly threat becomes a divine curse. Enraged at the priests for intercepting him in the temple and thwarting his attempt to burn incense on the altar, Uzziah is afflicted by God (2Ch 26:20). It is important to notice that God’s anger breaks out against Uzziah only after he has vented his anger against the priests (26:19). The king was warned to leave, but he ignored that warning. His disregard for the Lord’s priests and the Lord’s sanctuary implicitly signals a disregard for God himself. God will not stand idly by when his holiness has been violated by ritual impropriety (cf. Aaron’s sons, Lev. 10:1-2; the men of Korah, Num. 16:35). (The NIV Application Commentary – 1 & 2 Chronicles.) Mark Boda: The fear of God is an important motif in the Old Testament and represents the human covenantal response to the awesome presence of the holy God. The initial reaction of the people to the presence of God on Sinai is one of abject fear (Deut 5:5), a reaction that leads to the people’s commissioning Moses as their mediator (Deut 5:22- 27). God’s response is his desire that they would indeed “fear” him, which means to keep all his commands (Deut 5:29). Such a “fear” is listed alongside instructions to keep his statutes, to listen, to obey, and even to love the Lord with one’s whole being and keep God’s commands on one’s heart (Deut 6:1-6). The fear of the Lord is, thus, the human covenantal response to Yahweh’s gracious initiative and will be considered as foundational to a life of wisdom (Prov 1:7). (Cornerstone Biblical Commentary – 1-2 Chronicles.) Richard Rohlin: The Rise and Fall of Uzziah I. The Rise of Uzziah God blessed Uzziah in a number of ways: Spiritually – Uzziah did what was right in the eyes of the Lord… As his father had done. Militarily – Uzziah defeated all of his enemies, built up his cities, and increased the size of his army. Most importantly, he built up the walls of Jerusalem that had been broken down in his grandfather’s time. Uzziah’s might was such that under him Judah became a major world power, and his fame spread all the way to Pharaoh's court. Economically – Uzziah “loved the soil.” He was gifted with an understanding of farming and husbandry, and the land flourished under his reign. Creatively – Uzziah was a true “renaissance man”, and devised and built all manner of “machines… to shoot arrows and great stones.” All of the blessings in Uzziah’s life came for this simple reason: That the Lord helped him. He set himself to seek God in the days of Zechariah, who instructed him in the fear of God, and as long as he sought the LORD, God made him prosper. (2Ch 26:5) And his fame spread far, for he was marvelously helped, till he was strong. (2Ch 26:15) II. The Fall of Uzziah = Pride 1) The cause of pride Uzziah’s pride is innate within himself. Pride is the essence of the Sin Nature. Success does not cause pride, but both success and failure can provide the environment in which pride can grow. Many people make the mistake of thinking that because success/wealth can make way for pride, that success in and of itself is somehow wrong. 2) The claims of pride Uzziah’s pride asserts itself over things for which he could take no credit: – Victory in battle (Proverbs 21:31) – Inventive genius (Exodus 35:31-32) – Economic growth and success (Deuteronomy 8:18) – Spiritual fervor (Ephesians 2:8-10) 3) The crimes of pride But when he was strong, he grew proud, to his destruction. For he was unfaithful to the LORD his God and entered the temple of the LORD to burn incense on the altar of incense. (2Ch 26:16) Uzziah was unfaithful– to the God who had proved to be so faithful to him. If God made Uzziah to prosper so long as he sought Him, the moment Uzziah became unfaithful, God’s hand of blessing was removed. This is not to say that God’s hand of love – toward David or toward David’s house – was removed. God had made an eternal covenant with the house of David, and even though Uzziah might be unfaithful, God is never so. But one of the most loving things that God can do for us sometimes is to remove his hand of blessing (Heb 12:6-8) Although Uzziah’s unfaithfulness to the Lord was a matter of the heart, it manifested in a very specific sin: Uzziah entered the temple of the Lord in order to burn incense on the altar of incense. The Altar of Incense was the altar located in the Holy Place. Only the priests were allowed to offer incense on the Altar of Incense. The incense had to be of a specific formula, only accessible to the priests. When the sons of Aaron, Nadab and Abihu, attempted to offer “strange” or “common” incense, the Lord struck them dead (Leviticus 10). In many ways, Uzziah’s sin is similar to that of Saul (1 Samuel 13). God ordained three positions of authority in ancient Israel: Those of prophet, priest, and king. Each of these roles would be eventually fulfilled in Jesus Christ, who is our Prophet, our Priest, and our King. Both Saul and Uzziah sought to enhance their authority, their prestige, or their military prowess by usurping the God-given roles of those around them. This is one of the ways in which pride often rears its head in the church. This was a sin for two reasons: 1) Uzziah sought to take upon himself a role that God did not intend for him to have. This is one of the many ways that pride manifests itself in our lives – we seek a position, whether of authority, ministry, or influence that God did not intend for us to have, but we seek it because of the prideful way in which we view ourselves. 2) Uzziah’s worship was not acceptable worship – i.e., his incense was not the right incense and it was not offered in the right way. – This is one of the defining characteristics of pride – it prevents us from being able to worship God with a whole heart 4) The conclusion of pride It is worth noting how Azariah the priest chooses to withstand Uzziah. The temple was Azariah’s jurisdiction – not Uzziah’s, and this episode is merely the latest in the conflict between the palace and the temple that stretches back to Joash’s time. Though confronting him with the force necessary to back up his words, Azariah does not resort to personal recriminations. Uzziah’s anger leads to destruction – Then Uzziah was angry. Now he had a censer in his hand to burn incense, and when he became angry with the priests, leprosy broke out on his forehead in the presence of the priests in the house of the LORD, by the altar of incense. (2Ch 26:19) Up until now, the judgment of God had not fallen. But now, Uzziah was about to follow in the generational sin of his father and grandfather. Joash, when confronted with the reproving words of Zechariah the priest, his own foster-brother, has him executed. Amaziah, when confronted with the rebuke of a prophet, threatens to strike the prophet down. In each instance, it is the rejection of the man of God that marks the downfall of the king. Now, Uzziah is experiencing his own anger with the Priests of God and repeating their folly. Anger and pride are generational sins – they are attitudes, dispositions, and predispositions that can be passed on from one generation to the next. Uzziah is struck down with leprosy – with tzaraat – at the very moment he becomes angry with Azariah and the priests of God. This form of leprosy was an extremely painful, often fatal, and highlycontagious fungus, that would literally eat away at the victim’s skin. In Jewish culture, to have leprosy was considered to be one of the “walking dead.” Leprosy made you ceremonially unclean and unfit for worship. But contemporary historical accounts give us an additional perspective on what happened that day: In the mean time a great earthquake shook the ground and a rent was made in the temple, and the bright rays of the sun shone through it, and fell upon the king's face, insomuch that the leprosy seized upon him immediately. (Josephus Flavius, Antiquities IX 10:4) This earthquake is the same one referenced in the beginning of the book of Amos 1:1 Uzziah’s pride thus had two results:| First, it made him unfit to worship God. Second, it eventually destroyed everything he had built. – Joash destroyed the only family he had ever had. – Amaziah was conquered by the very things he sought to conquer. – Uzziah destroyed the very things that had become his source of pride. What attitude do you bring into the House of God? I will not boast in anything No gifts, no power, no wisdom But I will boast in Jesus Christ His death and resurrection Why should I gain from His reward? I cannot give an answer But this I know with all my heart His wounds have paid my ransom. -- Play HOW DEEP THE FATHER'S LOVE FOR US STEVEN COLE - The Seduction Of Success (2 Chronicles 26) Which would you choose if you could: Success, mediocrity, or failure? That’s a dumb question, isn’t it? Who wants to be mediocre or to fail? We all want to succeed in our family and personal lives. The irony is that the success we all seek can easily destroy us. But the irony is that the success we all seek can easily destroy us. We’ve all heard of successful people--athletes, musicians, movie stars, or businessmen--whose success opened them up to temptations that ruined or even killed them. The poet Emily Dickinson wrote, “Success is counted sweetest by those who ne’er succeed.” The Scottish essayist Carlyle wrote, “Affliction is bad; but for every person that can handle prosperity, there are a hundred that can handle adversity.” his pride led to a sin that in a few moments nullified years of achievements The life of King Uzziah illustrates Carlyle’s point. Uzziah succeeded admirably, but his success seduced him into pride; his pride led to a sin that in a few moments nullified years of achievements. Though he reigned for 52 years and had many outstanding accomplishments, he was remembered by the sad epitaph, “He is a leper” (2Ch 26:23). Uzziah’s life teaches us that ... The seductive danger of success is pride. Uzziah’s success is described in 2Ch 26:1-15; his downfall in 2Ch 26:16-23. We’ll follow that outline to glean some lessons from each section. 1. Success is a great good if it comes FROM the Lord and is used FOR the Lord and His purposes (2Ch 26:1-15). A. SUCCESS (IN THE TRUE SENSE) COMES ONLY FROM THE LORD. Uzziah was a hard-working, visionary king. But 2Ch 26:5+ makes it clear that the source of his success was not his effort or genius, but the Lord: “And he continued to seek God in the days of Zechariah, who had understanding through the vision of God; and as long as he sought the Lord, God prospered him.” Uzziah’s success was due to seeking God and His Word. The Hebrew word “seek” is the same word we have met in earlier studies which meant, literally, “to trample under foot.” The idea was that when you frequent a place, you beat a path underfoot. To seek the Lord means going to Him for His wisdom and help so often that you wear a path to God. Uzziah did that. He followed Solomon’s counsel, “Trust in the Lord with all your heart, and do not lean on your own understanding. In all your ways acknowledge Him, and He will make your paths straight” (Pr 3:5-6). Isaiah, whose calling to ministry began in the year King Uzziah died (Isa. 6:1), chided the people for consulting mediums and spiritists and said, rather, “should not a people consult their God?” (Isa. 8:19). Uzziah consulted God. The source of God’s wisdom is His Word. In Uzziah’s day, of course, the Bible was not completed. He no doubt at least had the Law of Moses, and perhaps Job, the Psalms, and a few other portions of the Old Testament. But he also had a godly counselor, Zechariah (known only here) who had understanding in the visions (some mss. read “fear”) of God. Uzziah listened to the counsel of this prophet who understood God’s Word. So through God’s Word and prayer, Uzziah sought God and God prospered him. That’s the only kind of success or prosperity that matters--when you live by seeking God and His wisdom through His Word and prayer. As Psalm 1:1-3+ puts it: How blessed is the man who does not walk in the counsel of the wicked, nor stand in the path of sinners, nor sit in the seat of scoffers! But his delight is in the law of the Lord, and in His law he meditates day and night. And he will be like a tree firmly planted by streams of water, which yields its fruit in its season, and its leaf does not wither; and in whatever he does, he prospers. We must be careful to seek after true success that comes from seeking God through His Word and through prayer. I might add that some are successful in the eyes of the world--even the Christian world--but God does not share the same opinion. Others may be considered failures or nobodies by the world--even by the Christian world--but God considers them eminently successful. So we must be careful to seek after true success that comes from seeking God through His Word and through prayer. Then, if God grants a measure of success, realize that ... B. SUCCESS CAN BE USED FOR THE BENEFIT OF THE LORD AND OTHERS. Uzziah was a leader of far-reaching vision, whose accomplishments included both domestic and foreign projects. 2Ch 26:2 notes that he built Eloth and restored it to Judah. Eloth (modern Eilat) was the port city at the southern tip of Israel on what is today called the Gulf of Aqaba. Furthermore he subdued a number of Philistine cities to the west of Jerusalem and built Israeli cities in their region (2Ch 26:6). He conquered the Arabians and Meunites to the south, and the Ammonites to the east paid him tribute (2Ch 26:7-8). Uzziah also fortified Jerusalem, thus restoring the defense against the Northern Kingdom which his father had lost (2Ch 26:9). Furthermore he built towers for the defense of his vast agricultural and livestock holdings in the outlying countryside (2Ch 26:10). Uzziah “loved the soil” (2Ch 26:10--an early ecologist!), and the land prospered under him. Also, Uzziah developed a strong army which “could wage war with great power” (2Ch 26:13). In addition to the traditional weapons (2Ch 26:14), Uzziah installed the latest military hardware in Jerusalem--great catapults and arrow-shooting devices (2Ch 26:15). As a result, we read twice (2Ch 26:8, 15) of his widespread fame. Fame is simply an opportunity to tell more people of the greatness of God, so that His name is exalted. Whenever God grants that kind of success and fame to a person, it should be used for the Lord and His purpose. Fame is simply an opportunity to tell more people of the greatness of God, so that His name is exalted. It also provides the opening to do more for the Lord’s work and for His people, to see them established in His ways. George Washington Carver said that the only advantage of fame is that it gives you a platform for service. And, although viewed on a secular level, Erma Bombeck cuts to the heart of it when she says, “Don’t confuse fame with success. Madonna is one; Helen Keller is the other.” So we ought to view any measure of success God gives us as a trust to be managed for His glory and kingdom. The hinge of the story is at the end of 2Ch 26:15: “... for he was marvelously helped until he was strong.” Uzziah’s problem was precisely that--he became strong. Uzziah’s success and strength led to his downfall. 2. Success is a great danger if we don’t guard against pride (2Ch 26:16-23). Someone has said that the human being is the only animal that you can pat on the back and his head swells up. Uzziah started believing his own press clippings and his pride led to a fall. In one hour he ruined a prosperous lifetime as a successful king. When Uzziah became strong, his heart was lifted up, and that led him to enter the holy place in the temple to offer incense to the Lord. But the Law of Moses restricted that duty to the priests, and Uzziah was not a priest (Nu 18:1-7). Only the Messiah Jesus would combine the offices of Priest and King. (ED: BUT IN THE MILLENNIUM BELIEVERS WILL BE MADE BOTH KINGS AND PRIESTS TO REIGN UPON THE EARTH - Rev 5:10KJV+). Perhaps Uzziah rationalized, “Yes, I know the Law of Moses, but let’s not be legalistic! I’ve done well leading my people politically, but they also need strong religious leadership. Not being able to offer incense weakens my ability to lead and damages my public image. Besides, it’s for a spiritual cause, to enhance our worship. And, all the foreign kings do it that way.” It wasn’t gross immorality or idolatry. The only problem was, God had forbidden it. Like another man in the Bible with a similar name, Uzzah (2 Sam. 6:6-7), who was struck dead for touching the ark of the covenant, Uzziah presumed on the holiness of God. Taking upon himself a task that required holiness, Uzziah was rendered ceremonially unclean for the rest of his life by being struck with leprosy. We should learn ... A. PRIDE IS AT THE HEART OF ALL SIN. In Isaiah 14:13-14, the prophet is speaking of the king of Babylon, but most Bible scholars agree that he goes beyond the human king and speaks of Satan’s fall: But you said in your heart, “I will ascend to heaven; I will raise my throne above the stars of God, and I will sit on the mount of assembly, in the recesses of the north. I will ascend above the heights of the clouds; I will make myself like the Most High.” Satan’s original sin was pride that led him to exalt himself against God. He dangled the same temptation in front of Eve: “If you eat this fruit, you will be like God, knowing good and evil” (see Gen. 3:5). That was the beginning of the self-esteem movement, which invariably pulls God down and lifts man up. Satan was implying that God was keeping Eve from realizing her full potential. But if she would only eat this fruit, she would be fulfilled. Ever since the human race fell into sin, all sin at its core consists of the arrogance of saying, “I know better than God and His ways. I don’t need to submit to God’s authority. I am an authority unto myself. I can be like God.” But Scripture is clear: “Pride goes before destruction, and a haughty spirit before stumbling” (Prov. 16:18). “God is opposed to the proud, but gives grace to the humble” (1 Pet. 5:5). If we want to avoid being opposed by God and if we want His grace in our lives, we must judge every proud thought and grow in humility. John