2 Crônicas 26

2 Crônicas 26

Constable: Unfortunately, Uzziah took personal credit for what God had given him (2Ch 26:16). The writer noted several times that Uzziah was strong (2Ch 26:8, 15, 16). His pride led to self-exaltation; he put himself above God. John Olley: Unlike Hezekiah, who subsequently “humbled himself” (2Ch 32:25, 26), or Jehoshaphat, whose “heart was courageous in the ways of the Lord” (2Ch 17:6), Uzziah demonstrated an arrogant angry disregard for God’s requirements in worship, and there is no mention of any repentance despite his “destruction” (a form of shakhat, “spoil, mar, ruin”). (ESV Expository Commentary) August Konkel: Incense was widely used in ancient worship. In the temple, incense symbolized the appeasement of divine wrath; it expressed the presence of the holy within the common and protected the worshiper from the divine presence. Offering incense was one of the daily rituals of temple confession. (Believers Church Bible Commentary – 1 & 2 Chronicles) J.A. Thompson: The word translated “became powerful” provides the link to the previous section. It also gives an insight regarding the character of Uzziah and of all strong leaders. He had always been a strong leader, and this had enabled him to do great works. He had not been one of the weak kings of Judah who was easily swayed by others (like Jehoshaphat) or too open and accommodating with the leaders in the north. But as is often the case with strong leaders, this virtue gave way to a headstrong, I-can-do-no-wrong attitude. It was precisely his strength that blinded him to the effrontery of his action. Uzziah’s pride was expressed in usurping the role of the priest. The verb translated “was unfaithful” (ma’al) is used frequently in Chronicles (1 Chr 2:7; 5:25; 28:19-25; 29:6; 36:14) for various serious violations of covenant loyalty and responsibilities. Only the priests were to burn incense (Exod 30:1-10; Num 16:40; 18:1-7). (The New American Commentary – 1, 2 Chronicles) Frederick Mabie: Although potentially risking their lives, a group of eighty priests confront Uzziah with the covenantal requirements concerning incense and declare that his unfaithfulness will jeopardize God’s blessing on his rule. Uzziah’s lack of a godly response to the rebuke from the priests will lead to his inability to discharge fully his regnal responsibilities (cf. 2Ch 26:9-21). (The Expositor’s Bible Commentary Revised Edition – 1 & 2 Chronicles) Martin Selman: Uzziah’s problem was that he was not content with the authority God had given him and wanted to add more priestly functions to his royal power. Absolute power, however, has no place in God’s kingdom, for at least two reasons. Effective biblical leadership is always aware that it is a gift rather than a possession, and it always involves some kind of partnership or team dimension. For these and other reason, Jesus’ own leadership was chiefly characterized by obedient servanthood. Unfortunately, Uzziah’s prosperity made him blind as to how generous God had been, and, when he tried to take a leadership gift that was not his, even what he had was taken away (cf. Luke 19:25). (Tyndale Old Testament Commentaries – 2 Chronicles. BORROW) 🙏 THOUGHT- The greatest lesson for us to learn is our continual need to be humble and meek of heart. True humility does not come through self-effort, but through daily submission to the Holy Spirit, allowing Him to put to death our carnal desires and self-centered ambitions. Only as the old nature is crucified can a gentle and teachable spirit grow in its place. Jesus Christ stands as the only perfect model of humility, inviting us to follow His example and learn from Him who was “meek and lowly in heart.” (Mt 11:29KJV+) As we walk in surrender to Him, pride loses its grip and Christlike humility begins to shape our character. 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 ("retain His anger" - Mic 7:18+), in the Hithpael to strengthen oneself (to take courage 1 Sa 30:6). To be courageous. To overpower. Chazaq describes strength - severity of a famine (a "strong" famine) (2 Ki 25:3, Jer 52:6), 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). Used in the charge "Be strong and courageous" (Josh 1:6, 7, 9,18, Josh 10:25, "be firm" = Josh 23:6; "Be strong and courageous" = Dt 31:6-7, 23). Chazaq used 12 times in Ex 4-14 of hardening Pharaoh's heart (cf similar use in Josh 11:20). In a great passage in Da 11:32+ we read "“By smooth words he will turn to godlessness those who act wickedly toward the covenant, but the people who know their God will display strength (chazaq) and take action."" Chazaq is commonly used in Kings and Chronicles - 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 Proud (01361) gabah means to be high, exalted, lofty. Used of trees (Ezek. 19:11), the heavens (Job 35:5), and a man (1Sa 10:23). It may mean to be exalted in dignity and honor (Job. 36:7). Or it may simply mean to be lofty in the positive sense of "being encouraged" (2Ch 17:6) or in the negative sense of "being haughty or proud" (2Ch 26:16). Gilbrant - GABAH is a verb that occurs thirty-four times in the OT. Its basic meaning is "to be high." The word gāvahh and its derived forms are found throughout the Hebrew Bible—the Law, the Prophets and the Writings. Throughout these passages, gāvahh is used in the simple form twenty-four times and in the causative ten times. The general meaning of the word and its related forms is something that is "high," "lifted up" or "prominent." Sometimes this word is used to describe the physical height of an object or a person (e.g., the growth of a tree: Ezek. 17:24; 31:5). When it is used in conjunction with certain prepositions, GABAH usually describes a contrast of heights or great distances of separation (Ezek. 31:5; Isa. 55:9; Ps. 103:11). GABAH is used figuratively many times in the OT, and it carries with it various theological implications. When used figuratively, it often means "to be proud" or "haughty." GABAH is used in conjunction with words such as "heart," "nose," "eyes" and "spirit" (e.g., "proud heart"; Ezek. 28:2, 5; Ps. 131:1). Many times it is used to describe an exalted state over other nations (Ezek. 21:26); loftiness (2 Chr. 17:6); haughtiness, pride and presumptuousness (Isa. 3:16; Jer. 13:15). Isaiah uses gāvahh to describe the Lord's judgment, underscoring God's position concerning his relationship with humans. Sometimes GABAH is used to describe the sinful nature of individuals as well as whole groups of people. In Ezek. 16:50 the writer includes this word at the end of his list of sins committed by Sodom and Jerusalem. This summed up the list by stating that both of the cities did abomination before God. Ezekiel 28:2, 5, 17 describes the sinful attitude of the king of Tyre when he considered himself a god-like king, and 2 Chr. 32:25 makes known the sinful nature of King Hezekiah when he was unthankful for his miraculous healing. One special use is found in Isa. 52:13. Here, Isaiah uses this word in a context which indicates a "lifting up," emphasizing that the Servant of God, Christ, will be lifted up in stature before the world. Victor Hamilton in TWOT - The root gābah and its derivatives are used ninety-four times in the OT. The verb appears in the Qal twenty-four times, meaning basically "to be high or lofty" and in the Hiphil ten times, meaning "to make high, to exalt." gābōah appears forty-one times, the noun gōbah seventeen times, and the noun gabhût twice. The root is used only three times in the Pentateuch (Genesis 7:19; Deut. 3:5; Deut. 28:52); but by contrast in the prophets cf. Isaiah, fourteen times; Jeremiah, seven times; Ezekiel, twenty-two times. As the root is used in its basic sense it describes the height of persons, objects, places, and natural phenomena. Thus, the verb gābah signifies the growing of a tree (Ezekiel 17:24; Ezekiel 31:5, 10, 14); the stem of a vine (Ezekiel 19:11); the heavens in respect to the earth (Psalm 103:11; Job 35:5). Saul is described as being "taller" than any of his people (1 Samuel 10:23). It describes the high wall Manasseh built around Jerusalem (2 Chron. 33:14). It may mean "to fly high" as an eagle (Jeremiah 49:16; Obadiah 4). Similarly the adjective gābōah describes a high mountain(s) (Genesis 7:19; Isaiah 30:25; Isaiah 40:9; Isaiah 57:7; Jeremiah 3:6; Ezekiel 17:22; Ezekiel 40:2; Psalm 104:18); high hills (1 Kings 14:23; 2 Kings 17:10; Jeremiah 2:20; Jeremiah 17:2); the high gates of Babylon (Jeremiah 51:58); high battlements (Zeph. 1:16); high towers (Isaiah 2:15); the high gallows intended for Mordecai (Esther 5:14; Esther 7:9), the horns in Daniel's vision (Daniel 8:3). Similar documentation could be made for the use of the noun gōbah. In several places the word is used in a very positive sense both with respect to man as a quality of life worthy of possession and as descriptive of God himself. In the former category compare God's word to Job, "Deck yourself with majesty (gāʾôn) and dignity (gōbah) (Job 40:10; cf. Job 36:7) and 2 Chron. 17:6, "Jehoshaphat's heart was lifted up ("encouraged") in the ways of the Lord." Secondly, God's position is said to be "on high" (Psalm 113:5; Job 22:12) and his ways are "higher" than those of mankind (Isaiah 55:9). The usual nuance behind the words under discussion is pride or haughtiness. Of interest is the negative usage of this word in connection with some part of the human body. For example, pride is linked with the heart in: Ezekiel 28:2, 5, 17; Psalm 131:1; Proverbs 18:12; 2 Chron. 26:16; Jeremiah 32:25 (all with the verb); Proverbs 16:5; 2 Chron. 32:26 (with adjective and noun). Isaiah 2:11; Isaiah 5:15 and Psalm 101:5 connect pride with the eyes. Proverbs 16:18 and Eccles. 7:8 tie pride with man's spirit, and Psalm 10:4 with man's "nose"/countenance. On a few occasions individuals are said to be guilty specifically of this sin of pride: Uzziah (2 Chron. 26:16); Hezekiah (2 Chron. 32:25-26); the prince of Tyre (Ezekiel 28:2, 17). Conversely, Isaiah speaks of the suffering servant who will be exalted (rûm), lifted up (nāśaʾ) and be very high (gābah) (Isaiah 52:13). In the LXX the word is translated as hupsos or hupsēlos, but never as hubris. (Complete Biblical Library) GABAH - 33V - build high(1), exalt(2), exalted(4), haughty(4), high(4), higher(3), lifted(3), loftier(1), made it high(1), make your as high(1), mounts(1), pride*(1), proud(4), raised(1), raises(1), taller(1), took great(1), upward(1). 1 Sam. 10:23; 2 Chr. 17:6; 2 Chr. 26:16; 2 Chr. 32:25; 2 Chr. 33:14; Job 5:7; Job 35:5; Job 36:7; Job 39:27; Ps. 103:11; Ps. 113:5; Ps. 131:1; Prov. 17:19; Prov. 18:12; Isa. 3:16; Isa. 5:16; Isa. 7:11; Isa. 52:13; Isa. 55:9; Jer. 13:15; Jer. 49:16; Ezek. 16:50; Ezek. 17:24; Ezek. 19:11; Ezek. 21:26; Ezek. 28:2; Ezek. 28:5; Ezek. 28:17; Ezek. 31:5; Ezek. 31:10; Ezek. 31:14; Obad. 1:4; Zeph. 3:11 Acted corruptly (07843) shachath means to decay, to go to ruin, to corrupt, to destroy (Sodom and Gomorrah = Ge 13:10, Ge 18:28, 31-32), to lay waste (Egypt from swarms of flies -Ex 8:24). Shachath is used of Israelites who worshiped the golden calf (Ex 32:7; Dt 9:12; 32:5, Hos 9:9). God warned He would destroy Israel if they were turned away from following Him (Nu 32:15). Shachath describes Israel's behavior as more corrupt after a judge died (Jdg 2:19). Shachath in Kings and Chronicles - 2 Ki. 8:19; 2 Ki. 13:23; 2 Ki. 18:25; 2 Ki. 19:12; 1 Chr. 20:1; 1 Chr. 21:12; 1 Chr. 21:15; 2 Chr. 12:7; 2 Chr. 12:12; 2 Chr. 21:7; 2 Chr. 24:23; 2 Chr. 25:16; 2 Chr. 26:16; 2 Chr. 27:2; 2 Chr. 34:11; 2 Chr. 35:21; 2 Chr. 36:19 James Smith - UZZIAH; or, FAILURE THROUGH PRIDE - 2 CHRONICLES 26 “The fall thou darest to despise— May be the angel’s slackened hand Has suffered it, that he may rise And take a firmer, surer stand; Or, trusting less to earthly things, May henceforth learn to use his wings.” —Procter. Uzziah was but a lad of sixteen when he was crowned king of Judah. His reign was a long one, extending over fifty-two years. It was good for him that he came under the godly influence of the clear-visioned Zechariah, the burden of whose message was, “If ye forsake the Lord ye cannot prosper” (chap. 24:20). Who can reckon up the full value of that life, which has been illumined with a definite message from God. Zechariah’s word had burned its way into the heart of young Uzziah, for in his days he sought God (v. 5). The story of his life reveals to us— I. An Encouraging Testimony. The writer of the Chronicles tells us that, “As long as he sought the Lord, God made him to prosper” (2Ch 26:5). As long as God got His true place in the life and work of Uzziah, there were no interruptions to the steady march of his rising prosperity. All true and abiding prosperity is “God-made,” and the condition of it is seeking to know and how to do His will. Mark that it was “as long as he sought the Lord,” and no longer that the divine benediction rested on him and his work. It is ours to go on trusting; it is His to go on blessing. II. An Assuring Confirmation.“He was marvellously helped till he was strong” (2Ch 26:15). God helped him against the Philistines, and against the Arabians (2Ch 26:7), to build towers, and to dig many wells (2Ch 26:10). He also gave him a great host “that made war with mighty power to help him against the enemy” (2Ch 26:13). The help of God is intensely practical. They are always marvellously helped that are helped of God. It is surely God’s purpose to make those strong who seek Him, that His will may be done in them. God will still bear them witness, both with signs and wonders, and with divers miracles and gifts (distributions) of the Holy Ghost (Heb. 2:4). “Be ye strong in the Lord, and in the power of His might.” III. A Terrible Fall. “But when he was strong, his heart was lifted up to his destruction” (2Ch 26:16). It is a great privilege to be helped of God and made strong, but every privilege has its corresponding temptation and danger. Peter was made strong to walk on the sea, but even then he began to sink. Elijah was made strong to overcome the wicked works of Ahab, yet afterwards he fled before the wrath of Jezebel. Yes, Uzziah fell. 1. THE CAUSE. “His heart was lifted up.” Lifted up through pride and self-confidence. As long as he sought the honour of the Lord, God lifted him up, but now that he seeks to honour himself by assuming the priestly office he falls from the grace of God (2Ch 26:18). His position as king gave him no right as priest. A man’s worldly position gives him no authority or fitness for the holy ministry. Uzziah, in his presumption, was setting aside the revealed will of God. He must have known that the Levites had been chosen of God from among the children of Israel to do the service of the tabernacle. A solemn warning had also been given: “The stranger that cometh nigh shall be put to death” (Num. 18:6, 7). But, in his own name, and in his own strength, he would go, so his pride led to his fall. It is of the nature of self-righteousness to despise the work and office of the Priestly Saviour. 2. THE EFFECT. “He was a leper unto the day of his death” (2Ch 26:21). He was wroth, and would not go back when Azariah the priest remonstrated with him, but when the Lord smote him with leprosy “he hasted to go out” (2Ch 26:20). Instead of his work being accepted of God, he was smitten with a curse, and driven out from His presence with a lifelong brand of sin upon him. Like many other lepers, the plague was in his head. Having been smitten with a sense of his presumption and sin, God did not need to cast him out of His holy place, for he himself hasted to go out. The holy presence of God is no place of comfort and rest for the unforgiven sinner. Heaven is no home for those who ignore the work of Christ, who is our Great High Priest. He is the One Mediator between God and man; the Way, the Truth, and the Life; no man can come unto the Father but by Him. It was Uzziah’s own sin that “cut him off from the house of the Lord” (v. 21). It is the sin of putting proud self in the place of the Lord’s Anointed that kindles the wrath of God, and cuts that soul off from fellowship with Him. The man who sets aside God’s appointed way of life does it to his own destruction. “There is none other name under Heaven given among men whereby we must be saved.” John Barry - The Danger of Success Connect the Testaments: A 365-Day Devotional with Bible ... Western culture is obsessed with success. Society places successful people on a pedestal, as if they’re somehow smarter or better than everyone else. Christians certainly aren’t immune to this trend, as is demonstrated by the growing celebrity-pastor following. The need to succeed can tilt a church out of balance when the leader or the donors with the deepest pockets become the focus, and ultimate authority, instead of Christ. Uzziah’s story demonstrates the danger of success. Most of the kings of Judah prior to Uzziah—who was appointed king at the age of 16—failed God and His people. They achieved success in their own eyes, but biblical history paints them as men who were spiritually weak and sought their own gain at the sacrifice of others. Success achieved through force may look like strength, but it’s actually weakness. The distinction of great leaders is their ability to rise alongside those they lead, not over them. At the beginning of his reign, Uzziah showed every sign of becoming a great leader: “And he did what was right in the eyes of Yahweh, according to all that Amaziah his father had done. And he began to seek God in the days of Zechariah who was teaching in visions of God. And whenever he sought Yahweh God made him have success” (2 Chr 26:4–5). Uzziah rose with his people, and he was willing to be taught by those he respected. But then King Uzziah became proud: “But on account of his strength his heart grew proud unto destruction. And he acted unfaithfully against Yahweh his God” (2 Chr 26:16). Uzziah went so far as to place himself in the role of the priests; as a result, God afflicted him with leprosy. Instead of following God’s will as he always had, Uzziah let success—and the desire for ultimate authority—become his guide (2 Chr 26:16–21). We should not judge success according to societal norms, but on our submission to God’s will and reign over our lives. We should question whether we are living up to our God-given potential and using our God-given gifts for His glory. And we should be cautious of pride—both in ourselves and others—so that we can discern whether confidence comes from self or from God, as it should. What do you feel proud of? How can you be better at helping others rise with you? Matthew Henry Notes: 2Ch 26:16-23 Here is the only blot we find on the name of king Uzziah, and it is such a one as lies not on any other of the kings. Whoredom, murder, oppression, persecution, and especially idolatry, gave characters to the bad kings and some of them blemishes to the good ones, David himself not excepted, witness the matter of Uriah. But we find not Uzziah charged with any of these; and yet he transgressed against the Lord his God, and fell under the marks of his displeasure in consequence, not, as other kings, in vexatious wars or rebellions, but an incurable disease. I. His sin was invading the priest's office. The good way is one; by-paths are many. The transgression of his predecessors was forsaking the temple of the Lord, flying off from it (2Ch 24:18), and burning incense upon idolatrous altars, 2Ch 25:14. His was intruding into the temple of the Lord further than was allowed him, and attempting him to burn incense upon the altar of God, for which, it is likely, he pretended an extraordinary zeal and affection. See how hard it is to avoid one extreme and not run into another. 1. That which was at the bottom of his sin was pride of heart, a lust that ruins more than any other whatsoever (2Ch 26:16): When he was strong (and he was marvellously helped by the good providence of God till he was so, 2Ch 26:15), when he had grown very great and considerable in wealth, interest, and power, instead of lifting up the name of God in gratitude to him who had done so much for him, his heart was lifted up to his destruction. Thus the prosperity of fools, by puffing them up with pride, destroys them. Now that he had done so much business, and won so much honour, he began to think no business, no honour, too great or too good for him, no, not that of the priesthood Men's pretending to forbidden knowledge, and exercising themselves in things too high for them, are owing to the pride of their heart, and the fleshly mind they are vainly puffed up with. 2. His sin was going into the temple of the Lord to burn incense, probably on some solemn feast day, or when he himself had some special occasion for supplicating the divine favour. What could move him to this piece of presumption, or put it into his head, I cannot conjecture. None of all his predecessors, not the best, not the worst, attempted it. The law, he knew, was express against him, and there was no usage or precedent for him. He could not pretend any necessity, as there was for David's eating the show-bread. (1.) Perhaps he fancied the priests did not do their office so dexterously, decently, and devoutly, as they ought, and he could do it better. Or, (2.) He observed that the idolatrous kings did themselves burn incense at the altars of their gods; his father did so, and Jeroboam (1 Ki. 13:1), an ambition of which honour was perhaps one thing that tempted them from the house of God, where it was not permitted them; and he, being resolved to cleave to God's altar, would try to break through this restraint and come as near it as the idolatrous kings did to their altars. But it is called a transgression against the Lord his God. He was not content with the honours God had put upon him, but would usurp those that were forbidden him, like our first parents. 3. He was opposed in this attempt by the chief priest and other priests that attended and assisted him, 2Ch 26:17, 18. They were ready to burn incense for the king, according to the duty of their place; but, when he offered to do it himself, they plainly let him know that he meddled with that which did not belong to him, and that it was at his peril. They did not resist him by laying violent hands on him, though they were valiant men, but by reasoning with him and showing him, (1.) That it was not lawful for him to burn incense: "It appertaineth not to thee, O Uzziah! but to the priests, whose birthright it is, as sons of Aaron, and who are consecrated to the service.'' Aaron and his sons were appointed by the law to burn incense, Ex. 30:7. See Deu. 33:10; 1 Chr. 23:13. David had blessed the people and Solomon and Jehoshaphat had prayed with them and preached to them. Uzziah might have done this, and it would have been to his praise; but as for burning incense, that service was to be performed by the priests only. The kingly and priestly offices were separated by the law of Moses, not to be united again but in the person of the Messiah. If Uzziah did intend to honour God, and gain acceptance with him, in what he did, he was quite out in his aim; for, being a service purely of divine institution, he could not expect it should be accepted unless it were done in the way and by the hands that God had appointed. (2.) That it was not safe. It shall not be for thy honour from the Lord God. More is implied: "It will be thy disgrace, and it is at thy peril.'' The law runs expressly against all strangers that came nigh (Nu 3:10, 18:7), that is, all that were not priests. Korah and his accomplices, though Levites, paid dearly for offering to burn incense, which was the work of the priests only, Num. 16:35. The incense of our prayers must be by faith put into the hands of our Lord Jesus, the great high priest of our profession, else we cannot expect it should be accepted by God, Rev. 8:3. 4. He fell into a passion with the priests that reproved him, and would push forward to do what he intended notwithstanding (2Ch 26:19): Uzziah was wroth, and would not part with the censer out of his hand. He took it ill to be checked, and would not bear interference. Nitimur in vetitum-We are prone to do what is forbidden. II. His punishment was an incurable leprosy, which rose up in his forehead while he was contending with the priests. If he had submitted to the priests' admonition, acknowledged his error, and gone back, all would have been well; but when he was wroth with the priests, and fell foul upon them, then God was wroth with him and smote him with a plague of leprosy. Josephus says that he threatened the priests with death if they opposed him, and that then the earth shook, the roof of the temple opened, and through the cleft a beam of the sun darted directly upon the king's face, wherein immediately the leprosy appeared. And some conjecture that that was the earthquake in the days of Uzziah which we read of Amos 1:1 and Zec. 14:5. Now this sudden stroke, 1. Ended the controversy between him and the priests; for, when the leprosy appeared, they were emboldened to thrust him out of the temple; nay, he himself hasted to go out, because the Lord had smitten him with a disease which was in a particular manner a token of his displeasure, and which he knew secluded him from common converse with men, much more from the altar of God. He would not be convinced by what the priests said, but God took an effectual course to convince him. If presumptuous men will not be made to see their error by the judgments of God's mouth, they shall be made to see it by the judgments of his hand. It evinced some religious fear of God in the heart of this king, even in the midst of his transgression, that, as soon as he found God was angry with him, he not only let fall his attempt, but retired with the utmost precipitation. Though he strove with the priests, he would not strive with his Maker. 2. It remained a lasting punishment of his transgression; for he continued a leper to the day of his death, shut up in confinement, and shut out from society, and forced to leave it to his son to manage all his business, 2Ch 26:21. Thus God gave an instance of his resisting the proud and of his jealousy for the purity and honour of his own institutions; thus he gave fair warning even to great and good men to know and keep their distance, and not to intrude into those things which they have not seen; and thus he gave Uzziah a loud and constant call to repentance, and a long space to repent, which we have reason to hope he improved. He had been a man of much business in the world; but being taken off from that, and confined to a separate house, he had leisure to think of another world and prepare for it. By this judgment upon the king God intended to possess the people with a great veneration for the temple, the priesthood, and other sacred things, which they had been apt to think meanly of. While the king was a leper, he was as good as dead, dead while he lived, and buried alive; and so the law was, in effect, answered, that the stranger who cometh nigh shall be put to death. The disgrace survived him; for, when he was dead, they would not bury him in the sepulchres of the kings because he was a leper, which stained all his other glory. 3. It was a punishment that answered the sin as face does face in a glass. (1.) Pride was at the bottom of his transgression, and thus God humbled him and put dishonour upon him. (2.) He invaded the office of the priests in contempt of them, and God struck him with a disease which in a particular manner made him subject to the inspection and sentence of the priests; for to them pertained the judgment of the leprosy, Deu. 24:8. (3.) He thrust himself into the temple of God, whither the priests only had admission, and for that was thrust out of the very courts of the temple, into which the meanest of his subjects that was ceremonially clean had free access. (4.) He confronted the priests that faced him and opposed his presumption, and for that the leprosy rose in his forehead, which, in Miriam's case, is compared to her father's spitting in her face, Num. 12:14. ( (5.) He invaded the dignity of the priesthood, which he had no right to, and for that he was deprived even of his royal dignity, which he had a right to. Those that covet forbidden honours forfeit allowed ones. Adam, by catching at the tree of knowledge of which he might not eat, debarred himself from the tree of life, of which he might have eaten. Let all that read it say, The Lord is righteous. Hearts Lifted Up As long as he sought the Lord, God made him prosper. —2 Chronicles 26:5 It’s tragic to witness someone starting out well in life and then finishing poorly. That’s the life story of Uzziah. He had been appointed king at the tender age of 16. Despite being so young, we read that “he did what was right in the sight of the Lord . . . . He sought God in the days of Zechariah, who had understanding in the visions of God; and as long as he sought the Lord, God made him prosper” (2 Chronicles 26:4-5). Uzziah’s fame spread and his army grew stronger (v.8). He had 2,600 chief officers and 307,500 soldiers who helped him defeat his enemies (vv.12-13). Sadly, we then read, “When he was strong his heart was lifted up, to his destruction” (v.16). Uzziah had failed to remember the One who had given him success and those who had given godly counsel. He sinned against the Lord when he burned incense in the temple, and God struck him with leprosy (vv.16-19). He remained “a leper until the day of his death” (v.21). Blessed Savior, make me humble, Take away my sinful pride; In myself I'm sure to stumble, Help me stay close by Your side. —D. De Haan You won't get indigestion by swallowing your pride. Heaven Helps the Humble Christ sends none away empty but those who are full of themselves. —Donald Gray Barnhouse in Revelation. Leadership, Vol. 1, no. 2. See: Psalms 73:6; Proverbs 11:2; 2 Kings 5:11; Daniel 5:23; Daniel 4:30; 2 Chronicles 26:16 Headed for a Fall When a man thinks he has got a good deal of strength, and is self-confident, you may look for his downfall. It may be years before it comes to light, but it is already commenced. —D.L. Moody, Christian History, no. 25. See: Proverbs 11:2; Proverbs 16:18; Exodus 5:2; 2 Chronicles 26:16 Beware Ambition They that soar too high often fall hard; which makes a low and level dwelling preferable. The tallest trees are most in the power of the winds, and ambitious men the blasts of fortune. —William Penn in Some Fruits of Solitude. Christianity Today, Vol. 34, no. 1. See: 2 Chronicles 26:16; Proverbs 11:2; Proverbs 16:18; Luke 22:26. Life Application Study Bible - After God gave Uzziah great prosperity and power, he became proud and corrupt. It is true that "pride goes before destruction" (Proverbs 16:18). If God has given you wealth, influence, popularity, and power, be thankful, but be careful. God hates pride. While it is normal to feel elation when we accomplish something, it is wrong to be disdainful of God or to look down on others. Check your attitudes and remember to give God the credit for what you have. Use your gifts in ways that please him. James Smith - We have much need to beware of the dangers of success. When Uzziah was strong his heart was lifted up to his destruction (2 Chron. 26:16). The seed of pride and self-confidence is often sown in the joyful but unguarded hour of victory, or amidst the dangerous applause of men. Proud people become resistant to reproof or counsel. Pride closes the ear to correction. • A proud heart has no room for counsel. • Pride builds walls where wisdom knocks. • The prouder the heart, the deafer the ear. • Arrogance resists the very help it needs. • Pride turns reproof into offense. • The proud refuse the medicine of rebuke. • A haughty spirit cannot be taught. • Pride makes a man unteachable and unreachable. • The moment we stop receiving counsel, pride has won. • Humility listens; pride argues. Herbert Lockyer - Confidence in the flesh A self-directed life ever lacks the glow of the Spirit. No flesh can glory in His presence. Uzziah learned this in a harsh way (2 Chr. 26:15, 16). The Holy Spirit is always frustrated in His work when we rely upon our gifts, abilities, organizations, and schemes. Fleshly energy will never be able to substitute the might of the Spirit. John