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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 26:22 serves as a pivotal concluding statement to the detailed account of King Uzziah's fifty-two-year reign over Judah. This verse functions as a historical colophon, attributing the comprehensive record of Uzziah's "first and last" acts to the esteemed prophet Isaiah, the son of Amoz. It not only highlights the meticulous record-keeping practices prevalent in ancient Israel but also underscores the multifaceted role of prophets as both divine spokespersons and diligent chroniclers of their era, seamlessly linking the historical narrative of the Chronicler with the broader prophetic tradition.
Context
Literary Context
This verse appears at the very end of 2 Chronicles 26, a chapter entirely dedicated to the reign of King Uzziah. The preceding narrative meticulously details his early piety, which led to remarkable prosperity, including military victories, extensive building projects, and significant agricultural advancements, as described in 2 Chronicles 26:1-15. However, the narrative takes a dramatic turn, emphasizing Uzziah's pride, which led him to usurp the priestly function by attempting to burn incense in the Temple. For this grave transgression, God struck him with leprosy, and he remained isolated until his death, as detailed in 2 Chronicles 26:16-21. Verse 22 functions as the Chronicler's standard concluding formula for a king's reign, providing an authoritative external source for the more extensive historical details that are not fully included in the biblical text. It points to a larger body of historical records, thereby affirming the historicity and depth of the biblical account.
Historical & Cultural Context
King Uzziah reigned from approximately 792-740 BC, a period of significant geopolitical shifts in the ancient Near East. Under his leadership, Judah experienced a remarkable resurgence, benefiting from a period of relative quiet from major powers like Assyria and Egypt. This allowed for internal consolidation, economic growth, and military expansion. Culturally, the role of prophets like Isaiah was central to Israelite society, serving as God's direct messengers, moral guardians, and often, as advisors to kings. Their responsibilities extended beyond delivering divine oracles to include documenting significant events, thereby preserving the nation's spiritual and political history. The explicit mention of Isaiah, a prominent figure whose prophetic ministry spanned the reigns of four kings including Uzziah, as noted in Isaiah 1:1, lends significant credibility and authority to the historical record, reflecting the high regard for prophetic testimony in ancient Israel.
Key Themes
This verse contributes to several key themes within 2 Chronicles and the broader biblical narrative. Firstly, it reinforces the theme of divine record-keeping and historical reliability. The Chronicler frequently refers to external sources (e.g., "the book of the kings of Israel and Judah" in 2 Chronicles 25:26) to validate his narrative, and here, he explicitly names a prophet as a historian, emphasizing the meticulous way God's dealings with His people were documented. Secondly, it highlights the multifaceted role of prophets, demonstrating that their ministry encompassed not only speaking God's word but also preserving historical truth. This underscores their comprehensive authority and involvement in the life of the nation. Finally, by pointing to a fuller account, it subtly reinforces the overarching theme of cause and effect in God's covenant with Israel, particularly the consequences of obedience and disobedience, as exemplified by Uzziah's initial success and later downfall due to pride, as seen in 2 Chronicles 26:16. The existence of a detailed record of "first and last" acts implies a full spectrum of Uzziah's life, from his righteous beginnings to his tragic end, serving as a cautionary tale for future generations.
Exposition and Analysis
Key Word Analysis
This word (H1697) is derived from a root meaning "to speak" and carries a broad semantic range, encompassing "word," "matter," "thing," and by implication, "deed" or "affair." In this context, "acts" refers to the totality of Uzziah's deeds, accomplishments, and significant events during his reign. It signifies the substantive content of the historical record, not merely spoken words but the concrete realities of his rule.
This word (H314) means "hinder," "late," or "last." When paired with "first" (Hebrew, riʼshôwn' - H7223), as it is here, it forms a common Hebrew idiom, "first and last," signifying a comprehensive or complete account from beginning to end. It emphasizes that Isaiah's record of Uzziah's reign was exhaustive, covering all significant events and aspects of his rule, from his initial righteous acts and prosperity to his ultimate transgression and leprosy.
This verb (H3789) means "to grave," "to inscribe," or "to record." Its use here confirms that Isaiah's contribution was a formally written document, a permanent historical record, rather than merely an oral tradition. This emphasizes the permanency and authority of the prophet's historical work, grounding the Chronicler's account in verifiable, contemporary documentation.
Verse Breakdown
"Now the rest of the acts of Uzziah, first and last,"
This opening clause serves as a standard transitional phrase used by the Chronicler to conclude a king's reign. "The rest of the acts" indicates that the preceding narrative in 2 Chronicles 26 is a summary, and a more extensive, detailed account exists elsewhere. The phrase "first and last" specifies the comprehensive nature of this external record, covering the entire span of Uzziah's rule, from his early successes and piety to his later pride and judgment. It assures the reader that a full historical narrative of his reign was available.
"did Isaiah the prophet, the son of Amoz, write."
This clause provides the authoritative attribution for the comprehensive historical record of Uzziah's reign. By explicitly naming "Isaiah the prophet, the son of Amoz," the Chronicler links his narrative to a highly respected and well-known contemporary figure. This attribution lends significant weight and credibility to the historical details, emphasizing that the events of Uzziah's life were not merely anecdotal but formally documented by a divinely inspired individual, thus affirming the reliability of the historical tradition.
Literary Devices
The Chronicler's use of Attribution and Colophon is prominent in this verse. By explicitly naming "Isaiah the prophet, the son of Amoz" as the author of the more comprehensive account of Uzziah's reign, the Chronicler employs a device of Authoritative Citation. This practice serves to validate the historical details presented in 2 Chronicles, grounding them in the testimony of a highly respected and divinely inspired contemporary figure. This not only enhances the credibility of the narrative but also demonstrates the Chronicler's engagement with existing historical records. Furthermore, the phrase "first and last" functions as a Merism, a literary device where two contrasting parts represent the whole, emphasizing the totality and comprehensiveness of Isaiah's historical record. This indicates that Uzziah's entire life, with all its complexities and consequences, was meticulously documented, providing a complete picture for future generations.
Theological and Thematic Connections
This verse powerfully underscores the divine commitment to historical truth and the meticulous preservation of God's dealings with humanity. It reveals that God not only acts in history but also ensures that these actions, and the responses of His people, are faithfully recorded. The involvement of a prophet like Isaiah in chronicling royal history elevates such records beyond mere human annals, imbuing them with spiritual significance and divine oversight. This practice reinforces the Bible's claim to historical reliability and its role as a testament to God's faithfulness and justice across generations. The Chronicler's consistent reference to external sources, even if not canonical, reinforces the idea that the biblical narrative is rooted in verifiable historical events, providing a robust foundation for faith.
Reflection and Application
The reference to Isaiah's historical documentation of Uzziah's reign invites us to reflect on the profound value of history, both sacred and secular. Just as God ensured the meticulous recording of Uzziah's life—from his virtuous beginnings to his prideful downfall—so too are our lives unfolding before God's watchful eye. This verse reminds us that our "first and last" acts, our successes and failures, are not forgotten. It encourages us to learn from the past, particularly from the lives of those who walked before us, recognizing that the principles of God's kingdom are timeless. Uzziah's story, as recorded by Isaiah and summarized by the Chronicler, serves as a powerful reminder that even great achievements can be overshadowed by pride and disobedience, leading to divine judgment. This should prompt humility and a constant reliance on God's grace, rather than our own strength or accomplishments, fostering a life lived in mindful accountability to the Lord.
Questions for Reflection
FAQ
Why is it important that a prophet like Isaiah wrote about King Uzziah's reign?
It is profoundly important for several reasons. Firstly, it underscores the divine authority behind the historical record. Prophets were God's spokespersons, and their involvement in chronicling events suggests divine oversight and endorsement of the historical narrative. This elevates the account beyond mere human observation to divinely inspired truth, reinforcing the trustworthiness of the biblical record. Secondly, it highlights the multifaceted role of prophets in ancient Israel, demonstrating that their ministry extended beyond delivering oracles to include preserving the nation's history. This gave their historical accounts immense credibility and spiritual weight, as they were not just historians but also interpreters of God's hand in human affairs. Lastly, it reinforces the interconnectedness of the biblical canon, showing how historical books like Chronicles are deeply intertwined with prophetic books, providing a richer, more complete understanding of God's unfolding plan. The fact that Isaiah, whose own book begins by stating he prophesied during Uzziah's reign, as seen in Isaiah 1:1, was the author, strengthens the historical and theological coherence of Scripture, demonstrating a unified divine narrative.
Christ-Centered Fulfillment
While 2 Chronicles 26:22 speaks directly to the historical documentation of King Uzziah's reign, its deeper theological currents point towards the ultimate Chronicler and fulfiller of all history: Jesus Christ. Uzziah's story, a king who began well but ended in pride and leprosy, powerfully foreshadows the human condition and the universal need for a perfect King. Unlike Uzziah, whose "first and last" acts included a tragic fall from grace, Jesus Christ's "first and last" acts are marked by perfect obedience, profound humility, and redemptive power. He is the true and faithful witness, the ultimate historian who not only records but also perfectly enacts God's will. The prophetic voice of Isaiah, who documented Uzziah's reign, also profoundly prophesied of the coming Messiah, the "Suffering Servant" who would bear our griefs and sorrows, as beautifully described in Isaiah 53:3-5, and the "Prince of Peace" whose government would have no end, as declared in Isaiah 9:6. In Christ, all of history finds its meaning and purpose; He is the Alpha and the Omega, the beginning and the end, as He proclaims in Revelation 22:13. His life, death, and resurrection are the definitive "acts" that redeem humanity, providing a perfect record of righteousness where Uzziah's record was marred by sin. Through Him, we are offered a new "record," one of grace and forgiveness, written not by human hands but by the very hand of God, canceling the record of debt that stood against us, as affirmed in Colossians 2:14.