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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Chronicles 26:16–23. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is the only blot we find on the name of king Uzziah, and it is such a one as lies not on any other of the kings. Whoredom, murder, oppression, persecution, and especially idolatry, gave characters to the bad kings and some of them blemishes to the good ones, David himself not excepted, witness the matter of Uriah. But we find not Uzziah charged with any of these; and yet he transgressed against the Lord his God, and fell under the marks of his displeasure in consequence, not, as other kings, in vexatious wars or rebellions, but an incurable disease.
I.His sin was invading the priest's office.
The good way is one; by-paths are many. The transgression of his predecessors was forsaking the temple of the Lord, flying off from it (Ch2 24:18), and burning incense upon idolatrous altars, Ch2 25:14. His was intruding into the temple of the Lord further than was allowed him, and attempting him to burn incense upon the altar of God, for which, it is likely, he pretended an extraordinary zeal and affection. See how hard it is to avoid one extreme and not run into another.
1.That which was at the bottom of his sin was pride of heart, a lust that ruins more than any other whatsoever (Ch2 26:16): When he was strong (and he was marvellously helped by the good providence of God till he was so, Ch2 26:15), when he had grown very great and considerable in wealth, interest, and power, instead of lifting up the name of God in gratitude to him who had done so much for him, his heart was lifted up to his destruction. Thus the prosperity of fools, by puffing them up with pride, destroys them. Now that he had done so much business, and won so much honour, he began to think no business, no honour, too great or too good for him, no, not that of the priesthood Men's pretending to forbidden knowledge, and exercising themselves in things too high for them, are owing to the pride of their heart, and the fleshly mind they are vainly puffed up with.
2.His sin was going into the temple of the Lord to burn incense, probably on some solemn feast day, or when he himself had some special occasion for supplicating the divine favour. What could move him to this piece of presumption, or put it into his head, I cannot conjecture. None of all his predecessors, not the best, not the worst, attempted it. The law, he knew, was express against him, and there was no usage or precedent for him. He could not pretend any necessity, as there was for David's eating the show-bread.
(1.)Perhaps he fancied the priests did not do their office so dexterously, decently, and devoutly, as they ought, and he could do it better. Or,
(2.)He observed that the idolatrous kings did themselves burn incense at the altars of their gods; his father did so, and Jeroboam (Kg1 13:1), an ambition of which honour was perhaps one thing that tempted them from the house of God, where it was not permitted them; and he, being resolved to cleave to God's altar, would try to break through this restraint and come as near it as the idolatrous kings did to their altars. But it is called a transgression against the Lord his God. He was not content with the honours God had put upon him, but would usurp those that were forbidden him, like our first parents.
3.He was opposed in this attempt by the chief priest and other priests that attended and assisted him, Ch2 26:17, Ch2 26:18. They were ready to burn incense for the king, according to the duty of their place; but, when he offered to do it himself, they plainly let him know that he meddled with that which did not belong to him, and that it was at his peril. They did not resist him by laying violent hands on him, though they were valiant men, but by reasoning with him and showing him,
(1.)That it was not lawful for him to burn incense: "It appertaineth not to thee, O Uzziah! but to the priests, whose birthright it is, as sons of Aaron, and who are consecrated to the service." Aaron and his sons were appointed by the law to burn incense, Exo 30:7. See Deu 33:10; Ch1 23:13. David had blessed the people and Solomon and Jehoshaphat had prayed with them and preached to them. Uzziah might have done this, and it would have been to his praise; but as for burning incense, that service was to be performed by the priests only. The kingly and priestly offices were separated by the law of Moses, not to be united again but in the person of the Messiah. If Uzziah did intend to honour God, and gain acceptance with him, in what he did, he was quite out in his aim; for, being a service purely of divine institution, he could not expect it should be accepted unless it were done in the way and by the hands that God had appointed.
(2.)That it was not safe. It shall not be for thy honour from the Lord God. More is implied: "It will be thy disgrace, and it is at thy peril." The law runs expressly against all strangers that came nigh (Num 3:10, Num 18:7), that is, all that were not priests. Korah and his accomplices, though Levites, paid dearly for offering to burn incense, which was the work of the priests only, Num 16:35. The incense of our prayers must be by faith put into the hands of our Lord Jesus, the great high priest of our profession, else we cannot expect it should be accepted by God, Rev 8:3.
4.He fell into a passion with the priests that reproved him, and would push forward to do what he intended notwithstanding (Ch2 26:19): Uzziah was wroth, and would not part with the censer out of his hand. He took it ill to be checked, and would not bear interference. Nitimur in vetitum - We are prone to do what is forbidden.
II.His punishment was an incurable leprosy, which rose up in his forehead while he was contending with the priests.
If he had submitted to the priests' admonition, acknowledged his error, and gone back, all would have been well; but when he was wroth with the priests, and fell foul upon them, then God was wroth with him and smote him with a plague of leprosy. Josephus says that he threatened the priests with death if they opposed him, and that then the earth shook, the roof of the temple opened, and through the cleft a beam of the sun darted directly upon the king's face, wherein immediately the leprosy appeared. And some conjecture that that was the earthquake in the days of Uzziah which we read of Amo 1:1 and Zac 14:5. Now this sudden stroke,
1.Ended the controversy between him and the priests; for, when the leprosy appeared, they were emboldened to thrust him out of the temple; nay, he himself hasted to go out, because the Lord had smitten him with a disease which was in a particular manner a token of his displeasure, and which he knew secluded him from common converse with men, much more from the altar of God. He would not be convinced by what the priests said, but God took an effectual course to convince him. If presumptuous men will not be made to see their error by the judgments of God's mouth, they shall be made to see it by the judgments of his hand. It evinced some religious fear of God in the heart of this king, even in the midst of his transgression, that, as soon as he found God was angry with him, he not only let fall his attempt, but retired with the utmost precipitation. Though he strove with the priests, he would not strive with his Maker.
2.It remained a lasting punishment of his transgression; for he continued a leper to the day of his death, shut up in confinement, and shut out from society, and forced to leave it to his son to manage all his business, Ch2 26:21. Thus God gave an instance of his resisting the proud and of his jealousy for the purity and honour of his own institutions; thus he gave fair warning even to great and good men to know and keep their distance, and not to intrude into those things which they have not seen; and thus he gave Uzziah a loud and constant call to repentance, and a long space to repent, which we have reason to hope he improved. He had been a man of much business in the world; but being taken off from that, and confined to a separate house, he had leisure to think of another world and prepare for it. By this judgment upon the king God intended to possess the people with a great veneration for the temple, the priesthood, and other sacred things, which they had been apt to think meanly of. While the king was a leper, he was as good as dead, dead while he lived, and buried alive; and so the law was, in effect, answered, that the stranger who cometh nigh shall be put to death. The disgrace survived him; for, when he was dead, they would not bury him in the sepulchres of the kings because he was a leper, which stained all his other glory.
3.It was a punishment that answered the sin as face does face in a glass.
(1.)Pride was at the bottom of his transgression, and thus God humbled him and put dishonour upon him.
(2.)He invaded the office of the priests in contempt of them, and God struck him with a disease which in a particular manner made him subject to the inspection and sentence of the priests; for to them pertained the judgment of the leprosy, Deu 24:8.
(3.)He thrust himself into the temple of God, whither the priests only had admission, and for that was thrust out of the very courts of the temple, into which the meanest of his subjects that was ceremonially clean had free access.
(4.)He confronted the priests that faced him and opposed his presumption, and for that the leprosy rose in his forehead, which, in Miriam's case, is compared to her father's spitting in her face, Num 12:14.
(5.)He invaded the dignity of the priesthood, which he had no right to, and for that he was deprived even of his royal dignity, which he had a right to. Those that covet forbidden honours forfeit allowed ones. Adam, by catching at the tree of knowledge of which he might not eat, debarred himself from the tree of life, of which he might have eaten. Let all that read it say, The Lord is righteous.
Historical interpretation
Two Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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When King Uzziah carried a censer and violently took on himself to sacrifice, against the law of God, and refused to submit or give place, despite the opposition of Azariah the priest, he was confounded by God’s indignation and defiled with the markings of leprosy on his forehead, branded by the Lord’s anger on that part of the body on which those who win the Lord’s favor are sealed.
Uzziah is described as at first having been righteous, and then it is related that he was lifted up in mind and dared to offer sacrifice to God himself, and his face became leprous in consequence. But Josephus carefully studied the additional comments of the expounders as well, and a Hebrew of the Hebrews as he was, hear his description of the events of those times. He tells: “Though the priests urged Uzziah to go out of the temple and not to break the law of God, he angrily threatened them with death unless they held their peace. And meanwhile an earthquake shook the earth, and a bright light shone through a breach in the temple and struck the king’s face, so that at once it became leprous. And before the city at the place called Eroga, the western half of the Mount was split asunder and rolling four stadia stopped at the eastern mountain, so as to block up the royal approach and gardens.” This I take from the work of Josephus on Jewish antiquities. And I found in the beginning of the prophet Amos the statement that he began to prophecy “in the days of Uzziah, king of Judah, two years before the earthquake.” What earthquake he does not clearly say. But I think the same prophet further on suggests this earthquake when he says, “I saw the Lord standing on the altar. And he said, Strike the altar, and the doors shall be shaken, and strike the heads of all, and the remnant I will slay with the sword.”Here I understand a prediction of the earthquake, and of the destruction of the ancient solemnities of the Jewish race and of the worship practiced by them in Jerusalem, the ruin that should overtake them after the coming of our Savior, when, since they rejected the Christ of God, the true High Priest, leprosy infected their souls, as in the days of Uzziah, when the Lord himself standing on the altar gave leave to him that struck, saying, “Strike the altar.”
Remember Uzziah, how he entered the sanctuary; by seeking to seize the priesthood he lost his kingdom. Adam, by wishing to enrich himself, incurred a double loss. Recognize in the sanctuary the Tree, in the censer the fruit and in the leprosy the nakedness. From these two treasures there proceeded harm in both cases.
In the midst of paradise God had planted the Tree of Knowledge to separate off, above and below, sanctuary from Holy of Holies. Adam made bold to touch and was smitten like Uzziah: the king became leprous, Adam was tripped. Being struck like Uzziah, he hastened to leave: both kings fled and hid, in shame of their bodies.
As, therefore, it was not lawful for one of another tribe that was not a Levite to offer anything or to approach the altar without the priest, so also do you do nothing without the bishop; for if anyone does anything without the bishop, he does it to no purpose. For it will not be esteemed as of any avail to him.… For as Uzziah the king, who was not a priest and yet would exercise the functions of the priests, was smitten with leprosy for his transgression; so every lay person shall not be unpunished who despises God, and is so mad as to affront his priests and unjustly to snatch that honor to himself: not imitating Christ, “who glorified not himself to be made an high priest” but waited till he heard from his Father, “The Lord swore and will not repent, You are a priest forever, after the order of Melchizedek.” If, therefore, Christ did not glorify himself without the Father, how dare anyone thrust himself into the priesthood who has not received that dignity from his superior and do such things that it is lawful only for the priests to do?
Neither do we permit the laity to perform any of the offices belonging to the priesthood, as, for instance, neither the sacrifice, nor baptism, nor the laying on of hands nor the blessing, whether the smaller or the greater, for “no one takes this honor to himself, but he that is called of God.” For such sacred offices are conferred by the laying on of the hands of the bishop. But a person to whom such an office is not committed but seizes on it for himself, he shall undergo the punishment of Uzziah.
Of Uzziah, the ancestor of this king of whom we have been speaking, himself also praised in all things by the witness of the Scripture, after great commendation for his virtue, after countless triumphs that he achieved by the merit of his devotion and faith, learn how he was cast down by the pride of vainglory. “And,” we are told, “the name of Uzziah went forth, for the Lord helped him and had strengthened him. But when he was made strong, his heart was lifted up to his destruction, and he neglected the Lord his God.” … You see how dangerous the successes of prosperity generally are, so that those who could not be injured by adversity are ruined, unless they are careful, by prosperity; and those who in the conflict of battle have escaped the danger of death fall before their own trophies and triumphs.
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Summary
Second Chronicles 26:20 vividly recounts the immediate and public divine judgment upon King Uzziah. Having presumptuously entered the temple to burn incense—a sacred duty reserved exclusively for the Levitical priesthood—Uzziah was instantly afflicted with leprosy on his forehead. This visible manifestation of God's wrath, witnessed by Azariah the chief priest and his courageous colleagues, led to Uzziah's swift expulsion from the sanctuary and his subsequent isolation, serving as a stark testament to the inviolable holiness of God and the severe consequences of defying His established order.
Context
Literary Context
This verse marks the climactic moment of King Uzziah's downfall, immediately following his act of pride and defiance described in 2 Chronicles 26:16-19. The narrative begins by highlighting Uzziah's long and initially prosperous reign, during which he sought the Lord and was blessed with military success, building projects, and a strong kingdom. However, his success led to pride, causing his heart to be "lifted up to his destruction" as stated in 2 Chronicles 26:16. His transgression involved entering the temple to burn incense, a priestly function clearly forbidden to kings. The priests, led by Azariah, bravely confronted him, urging him to leave. It is in this moment of Uzziah's anger and defiance that 2 Chronicles 26:20 describes the instant divine judgment. The subsequent verse, 2 Chronicles 26:21, details Uzziah's lifelong isolation due to his leprosy, confirming the permanence of the judgment and the end of his active reign. This account serves as a powerful cautionary tale within the broader Deuteronomistic history, illustrating the principle that even powerful kings are subject to God's law and face severe consequences for disobedience, particularly in matters pertaining to His holiness and worship.
Historical & Cultural Context
In ancient Israel, the roles of king and priest were distinct and divinely ordained. The king held civil authority, while the priesthood, descended from Aaron, was exclusively responsible for mediating between God and the people through sacrifices, incense offerings, and maintaining the sanctity of the temple. This separation was foundational to the Mosaic Law, as detailed in books like Numbers 3 and Numbers 18. Any attempt to usurp priestly functions was considered a grave offense against God's established order, as seen with Nadab and Abihu's unauthorized fire in Leviticus 10:1-2 and King Saul's unlawful sacrifice in 1 Samuel 13:8-14. Furthermore, leprosy (Hebrew: tzara'at) in the Old Testament was not merely a physical disease but carried profound ceremonial uncleanness, as outlined in Leviticus 13-14. It often symbolized sin and was sometimes a direct divine punishment, as in the case of Miriam in Numbers 12:9-10. Its manifestation on Uzziah's forehead, a highly visible location, ensured that his sin and its consequence were undeniable and publicly shaming. The immediate expulsion from the temple was in strict accordance with the law regarding those afflicted with such uncleanness.
Key Themes
The narrative of Uzziah's leprosy powerfully underscores several key themes. First, it highlights Divine Holiness and Boundaries, emphasizing that God's sacred space and ordained roles are inviolable. Uzziah's presumption was a direct affront to God's majesty and the order He established for worship. Second, it illustrates the severe Consequences of Pride and Presumption. Uzziah's success led to an inflated sense of self, causing him to overstep his God-given authority, resulting in swift and public judgment. This serves as a perpetual warning against spiritual arrogance. Third, the account showcases the Courage and Faithfulness of the Priesthood. Azariah and the eighty priests demonstrated remarkable integrity by prioritizing God's command over the king's power, even at personal risk, upholding the sanctity of the temple and the distinct roles within God's covenant. Finally, the use of Leprosy as a Symbol of Sin and Judgment is prominent. The visible, debilitating, and isolating nature of leprosy served as a potent physical manifestation of Uzziah's spiritual uncleanness and the alienation from God and community that sin brings, echoing its symbolic use in other biblical narratives like that of Gehazi in 2 Kings 5:27.
Exposition and Analysis
Key Word Analysis
This verb, from H6879 (tsâraʻ), means "to be stricken with leprosy." In the context of Uzziah, its instantaneous appearance signifies a direct divine act, transforming a physical affliction into a profound spiritual and public judgment. The term often carried the implication of ritual uncleanness and divine displeasure in the Old Testament, making its manifestation on Uzziah a clear mark of his defilement and presumption.
The Hebrew term H4696 (mêtsach) refers to the "forehead," specifically highlighting it as an "open and prominent" part of the face. Its conspicuous nature is crucial in this verse, as Uzziah's leprosy appeared precisely here, making his divine judgment undeniable and publicly visible. This prominent location ensured that his sin and its immediate consequence were openly displayed for all to witness, emphasizing the public shame and divine retribution.
This verb, H5060 (nâgaʻ), means "to touch," but also "to strike" or "to smite," often with the implication of a violent or punitive act. In this context, the phrase "the LORD had smitten him" explicitly denotes a direct, intentional, and punitive act by God. It leaves no ambiguity that Uzziah's affliction was not a natural illness but a supernatural, immediate, and intentional divine judgment, underscoring God's active involvement in upholding His holiness and covenantal boundaries.
Verse Breakdown
"And Azariah the chief priest, and all the priests, looked upon him, and, behold, he [was] leprous in his forehead"
This clause highlights the immediate discovery of Uzziah's affliction. The priests, who had just bravely confronted the king, now witness the undeniable sign of divine intervention. The phrase "behold, he was leprous" conveys the suddenness and shock of the manifestation, particularly its location on his forehead, making it impossible to conceal. This public display served as a clear vindication of the priests' stand and a powerful demonstration of God's power and justice.
"and they thrust him out from thence; yea, himself hasted also to go out"
The priests, upon seeing the leprosy, immediately acted in accordance with the Law, which mandated the expulsion of anyone with such an affliction from the holy place and the community, as detailed in Leviticus 13:45-46. The phrase "yea, himself hasted also to go out" indicates that Uzziah, despite his earlier defiance, recognized the divine hand in his affliction. His haste suggests a sudden, terrifying realization of his grave error and the reality of God's judgment, prompting a swift, though forced, submission.
"because the LORD had smitten him"
This concluding phrase provides the definitive theological explanation for Uzziah's leprosy and his subsequent expulsion. It unequivocally states that his affliction was not accidental or coincidental but a direct, intentional act of divine judgment. This emphasizes God's sovereignty and His unwavering commitment to upholding His holiness and the sacred order He established, even when it involves punishing a powerful king.
Literary Devices
The narrative of Uzziah's judgment in 2 Chronicles 26:20 is rich with literary devices that amplify its impact. Irony is profoundly present: Uzziah, seeking to elevate himself and usurp priestly authority, is instead publicly humiliated and debased by a debilitating disease that renders him unclean and isolated. His attempt to gain glory results in profound shame and the loss of his active reign. Symbolism is also key, with leprosy serving as a powerful visual symbol of sin, spiritual uncleanness, and divine judgment. Its manifestation on the forehead, a highly visible part of the body, symbolizes the undeniable nature of Uzziah's transgression and the public declaration of God's verdict. The narrative also employs Dramatic Irony, as the reader is aware of Uzziah's impending doom due to his pride and transgression, while Uzziah himself, in his arrogance, remains oblivious until the moment of divine intervention. Finally, the swift and direct nature of the judgment, "the LORD had smitten him," exemplifies Divine Retribution, showcasing God's immediate and decisive response to desecration and defiance of His holy ordinances.
Theological and Thematic Connections
The account of Uzziah's leprosy is a profound theological statement on the nature of God's holiness, the inviolability of His established order, and the consequences of human pride and presumption. It underscores that even those in positions of immense power are subject to divine law and judgment. God's character demands reverence and obedience, particularly in matters of worship and sacred roles. The distinct separation of kingly and priestly functions in the Old Covenant served to highlight God's sovereignty over all aspects of life and the danger of blurring divinely ordained boundaries. This narrative serves as a timeless reminder that while God is gracious, He is also just, and His holiness cannot be trifled with.
Reflection and Application
The story of King Uzziah serves as a potent and enduring lesson for all believers, transcending the specific Old Testament context of kings and priests. It calls us to a profound humility before God, recognizing that our gifts, talents, and positions of influence are given by Him and are to be exercised within the boundaries He has established. Pride, as Uzziah's downfall illustrates, is a dangerous spiritual cancer that can lead us to overstep our God-given roles, presume upon His grace, or attempt to manipulate spiritual authority for personal gain or glory. We are reminded that God is holy and His commands are to be taken seriously; willful disobedience, especially in matters of worship and service, carries consequences. This narrative encourages us to cultivate a deep reverence for God's holiness, to understand and respect the spiritual order He has established within the church, and to faithfully serve within the calling He has given us, always acknowledging His supreme authority. While not all sin results in immediate physical affliction like Uzziah's, this account powerfully reminds us that sin has consequences, both temporal and eternal, urging us to live lives of obedience, humility, and reverence.
Questions for Reflection
FAQ
Was King Uzziah also known by another name, and why was he called Azariah here?
Yes, King Uzziah is indeed referred to as Azariah in some biblical texts, particularly in 2 Kings 15. This is a common occurrence in ancient Near Eastern naming conventions, where individuals might have multiple names or variations of the same name. In the context of 2 Chronicles 26:20, the "Azariah" mentioned is specifically "Azariah the chief priest," who bravely confronted King Uzziah. The text is careful to distinguish between the king (Uzziah) and the chief priest (Azariah), even though the king himself is sometimes called Azariah elsewhere. This ensures clarity in the narrative about who is acting in this pivotal moment.
Why was leprosy the specific punishment for Uzziah's sin?
Leprosy (tzara'at) was a particularly fitting and symbolic punishment for Uzziah's sin for several reasons. Firstly, it was a highly visible and undeniable affliction, especially on the forehead, making Uzziah's judgment public and impossible to conceal. This served as a clear mark of divine displeasure, vindicating the priests who had confronted him. Secondly, leprosy rendered a person ceremonially unclean, requiring their expulsion from the community and, crucially, from the temple and holy places, as outlined in Leviticus 13:45-46. Uzziah's sin was an act of defilement within the temple; his punishment was to be permanently defiled and excluded from it, a direct consequence mirroring his transgression. Thirdly, leprosy in the Old Testament often carried symbolic weight as a physical manifestation of sin or divine judgment, as seen with Miriam in Numbers 12:9-10 and Gehazi in 2 Kings 5:27. It represented a deep spiritual impurity, making it a powerful and appropriate consequence for a king who presumed to violate God's sacred boundaries.
Christ-Centered Fulfillment
The narrative of Uzziah's presumptuous act and swift divine judgment finds profound Christ-centered fulfillment not in a direct parallel, but in a striking contrast that illuminates the unique person and work of Jesus Christ. Uzziah, a king, attempted to usurp the priestly office, leading to his defilement and expulsion. In stark contrast, Jesus is the one true King and the perfect High Priest, who did not usurp but perfectly embodies both roles in His divine person. Unlike Uzziah, who sought to enter the holy place in pride and presumption, Christ, "though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant" (Philippians 2:6-7). He entered the true heavenly sanctuary not to offer incense for Himself, but to offer Himself as the ultimate, spotless sacrifice, thereby cleansing us from all defilement (Hebrews 9:11-14). Furthermore, while Uzziah was struck with leprosy for his sin, Jesus, the Holy One, touched lepers and healed them, demonstrating His authority over sin and its consequences (Matthew 8:1-4). He took upon Himself the defilement of our sin, becoming "sin for us, so that in him we might become the righteousness of God" (2 Corinthians 5:21). Uzziah was thrust out from the temple; Christ, though innocent, was thrust out of the city and crucified, bearing our judgment outside the gate (Hebrews 13:12). His perfect obedience and atoning sacrifice enable all who believe to draw near to God with confidence, not through our own presumptuous acts, but through His completed work as our great High Priest (Hebrews 4:14-16). Thus, Uzziah's tragic story serves as a dark backdrop against which the glorious and humble fulfillment of God's redemptive plan in Christ shines all the more brightly.