by Ian McKee, N. Ireland
THE MORAL STATE OF HIS KINGDOM
IN THE GENEALOGY OF THE LORD JESUS CHRIST
INTRODUCTION
When the cause and manner of a man’s death overshadow the events and achievements of his life, then he has created a major biographical complication! Such is the case with Uzziah.
The mention of his name to anyone with a basic Bible knowledge will, almost unbidden, recall the following verse: “In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and His train filled the temple” Isa.6.1. That verse resonates with the pathos of what might otherwise have been. It includes a lament in respect of the tragic downfall of a once mighty king. Yet the scale of his fall is also a measure of the heights of power and prominence he had earlier attained.
The early and the latter parts of Uzziah’s life were similarly marked by tragedy. That said, the intervening, and longest, period of his life was one of spiritual and national prosperity. Yet it is a sad fact that the memory of faithfulness fades far sooner than that of folly, which is encapsulated by the well-known quotation:
- The evil that men do lives after them;
- The good is oft interred with their bones. 1
- 1 Shakespeare, W. “Julius Caesar”.
Without seeking to avoid consideration of Uzziah’s downfall, we must take time to reflect on his reign ‘in the round’, and highlight its value and successes as well as its catastrophic implosion.
UZZIAH – HIS FATHER’S LEGACY
Two principal chapters deal with the life and times of Uzziah, namely 2Kings chapter 15 (where he is usually referred to as Azariah) and 2Chronicles chapter 26. The chapters immediately preceding those detail the events leading to the disgrace of Uzziah’s father, Amaziah king of Judah.
Amaziah’s early years were, for the most part, outwardly commendable: “he did that which was right in the sight of the Lord, but not with a perfect heart” 2Chr.25.2. His deficiencies became apparent when war with Edom was planned and prosecuted. It was not sufficient for him to go to war, taking the armies of Judah and relying upon the Lord, but Amaziah hired as mercenaries “a hundred thousand mighty men of valour out of Israel for a hundred talents of silver” 2Chr.25.6.
Amaziah’s recruitment of military help from Israel was costly, and not only in financial terms: “But there came a man of God to him, saying, ‘O king, let not the army of Israel go with thee: for the Lord is not with Israel, to wit, with all the children of Ephraim. But if thou wilt go, do it, be strong for the battle: God shall make thee fall before the enemy: for God hath power to help, and to cast down’” 2Chr.25.7,8. Amaziah’s immediate response gave greater weight to the financial implications: “But what shall we do for the hundred talents which I have given to the army of Israel?”, to which the man of God answered, “The Lord is able to give thee much more than this” 2Chr.25.9. Amaziah then stood down the warriors hired from Israel and took only the men of Judah.
While the war with Edom was successful, the dismissed mercenary army of Israel wreaked havoc on the cities of Judah during their homeward march to Samaria, murdering and looting as they passed, 2Chr.25.13. That was a direct consequence of Amaziah’s failure to seek guidance from God and having to reverse his military policy.
An even greater disaster to Judah was that Amaziah imported “the gods of the children of Seir [Edom], and set them up to be his gods, and bowed down himself before them, and burned incense unto them” 2Chr.25.14.
Whatever anger the inhabitants of the plundered cities of Judah had toward Amaziah was as nothing to that of the Lord in relation to idolatry. “Wherefore the anger of the Lord was kindled against Amaziah, and He sent unto him a prophet, which said unto him, ‘Why hast thou sought after the gods of the people, which could not deliver their own people out of thine hand?’” 2Chr.25.15. The king’s truculent response was, “Art thou made of the king’s counsel? forbear; why shouldest thou be smitten?” This elicited the prophet’s solemn response, “I know that God hath determined [‘counselled’] to destroy thee, because thou hast done this, and hast not hearkened unto my counsel” 2Chr.25.16. That warning was not heeded; no repentance followed.
Amaziah’s erratic judgment next provoked a needless war with Joash (also known as Jehoash) king of Israel, resulting in the disastrous battle at Beth-shemesh because “Amaziah would not hear; for it came of God, that He might deliver them into the hand of their enemies, because they sought after the gods of Edom” 2Chr.25.20. The army of Judah was routed, Amaziah was captured and returned as a prisoner to Jerusalem. Joash and his victorious army then demolished four hundred cubits of Jerusalem’s city wall, plundered “all the gold and the silver, and all the vessels that were found in the house of God … and the treasures of the king’s house, the hostages also, and returned to Samaria” 2Chr.25.24. Having inflicted this damage upon Jerusalem, and imposed financial penalties and tribute on Judah, Joash reinstated Amaziah as king of Judah, which was a judgment in itself!
However, Amaziah’s disastrous reign could not now be allowed to continue in its headstrong course. He had lost the confidence of his counsellors and “after the time that Amaziah did turn away from following the Lord they made a conspiracy against him in Jerusalem; and he fled to Lachish: but they sent to Lachish after him, and slew him there” 2Chr.25.27. It may be that for up to fifteen years Amaziah was only a figurehead in Judah, with power exercised by a ‘privy council’. Amaziah, for part of that period at least, lived in internal exile at Lachish. However, for some specific but undisclosed reason it was deemed expedient to assassinate him when he was fifty-four years of age.
That whole period was a time of danger similar to when the royal line of David was reduced to one child, another Joash, who was hidden for six years, before being crowned king at seven years of age. Uzziah was a child when his father was effectively deposed after his foolhardy campaign against the northern kingdom, Israel.
No details are given as to the composition of the ruling council during the years of regency between the dethronement and subsequent assassination of Amaziah and the coronation of Uzziah. However, God preserved the royal line in accord with His sovereign and stated Messianic purpose. While the regency may have been in Uzziah’s name, there remained twin dangers: first, from the men who had moved decisively against his father; and, second, from Judah’s continuing subjection to Israel. Unlike regicides in the northern kingdom, no assassin ever sought the throne that belongs exclusively to the house of David.
Uzziah should be expected to learn lessons from his early life: the need to depend upon God; to heed the Word of God; to eschew idolatry; to promote the protection and well-being of one’s subjects; and to avoid the vainglorious.
It is wise to learn from the mistakes of others, although that, in itself, is not always a preservative! While Uzziah eclipsed his father in the good that he did, sadly, he also exceeded his father in sacrilege.
UZZIAH – ASCENDING THE THRONE
“Then all the people of Judah took Uzziah, who was sixteen years old, and made him king in the room of his father Amaziah” 2Chr.26.1; compare 2Kgs.15.1,2. This is not the first time that there has been a popular, almost democratic, element in relation to the recognition of a king: compare “the inhabitants of Jerusalem” in relation to Ahaziah, 2Chr.22.1. It will recur later, when “the people of the land made Josiah … king” 2Chr.33.25, and when “the people of the land took Jehoahaz … and made him king” 2Chr.36.1. It is not stated if Uzziah had brothers, or even if he was the eldest or only son of Amaziah. However, as Amaziah was around thirty-eight years old when Uzziah was born, it is possible that Uzziah was not the eldest son. Given the erratic and disastrous career of his father it may well be that much closer attention was given to the developing capacity, temperament and personality of Uzziah. At age sixteen he was acknowledged as king of Judah. This fact is reiterated: “Sixteen years old was Uzziah when he began to reign, and he reigned fifty and two years in Jerusalem. His mother’s name also was Jecoliah of Jerusalem” 2Chr.26.3; compare 2Kgs.15.2.
Another time-point in relation to Uzziah’s reign is given: “In the twenty and seventh year of Jeroboam2 king of Israel began Azariah son of Amaziah king of Judah to reign” 2Kgs.15.1. This is when Uzziah was around twenty-eight years of age. This likely marks the time when he had sufficiently strengthened Judah’s standing to enable him to stop paying tribute to Israel and shake off the dominance of their northern neighbour. Hence he had liberated Judah from Israel’s yoke and was able to reign independently.
- 2 Jeroboam II
Although he is very often called Azariah in 2Kings, he is also referred to as Uzziah in 2Kgs.15.13,30,32,34.3 Uzziah is the name by which he is called in the Books of Chronicles, with the exception of his being called Azariah in a genealogical list in 1Chr.3.12. He is called Uzziah in isolated references in the prophecies of Isaiah, Hosea, Amos and Zechariah. This double usage of names is unique in relation to the kings of Judah.
- 3 Why the use of two names for this king: Azariah and Uzziah? Azariah means ‘Jehovah has helped’ or ‘Jehovah helps’. Uzziah means ‘strength of the Lord’, ‘Jehovah is strength’ or ‘my strength is Jehovah’. Azariah may have been his ‘birth name’ (he is called Azriyahu on Assyrian monuments) and Uzziah may have been his ‘throne name’. Another suggestion is that while Azariah is his real name he may have been renamed Uzziah after being smitten with leprosy, to emphasise that the earlier ‘help’ he had received had been dependent on his relation to the Lord. Edersheim, A. “Bible History”. Hendrickson Publishers, 1995.
Practical points of interest at this stage are: youthfulness does not debar from the service of God, and the vital preparatory role of royal mothers. Joseph, Joash, Uzziah, Daniel and his companions, Namaan’s little maid, etc., all demonstrate the value of early dedication to the things of God. Uzziah’s mother, “Jecoliah [or Jecholiah] of Jerusalem”, is one of those women whose input to, and influence upon the development of her son is only known on high. Certainly the character of Uzziah’s early career was very far removed from the vacillating example of his father.
Our appeal to younger brothers and sisters is to make your lives count for God from the very outset. Also to mothers: raise your children with the objective that they will be men and women of God. Who can tell what God will accomplish in the homes and lives of those so consecrated?
UZZIAH – THE DIVINE SUMMARY
Before we read about the detail of Uzziah’s reign we are told, “And he did that which was right in the sight of the Lord, according to all that his father Amaziah had done; save that the high places were not removed: the people sacrificed and burnt incense still on the high places” 2Kgs.15.3,4. Thus, Uzziah’s reign commenced with spiritual promise and potential. There is no indication that at that time these high places were devoted to heathen deities. Rather they were commonplace and convenient places of worship to Jehovah. Although they were a long-standing feature in the nation, they were never condoned or sanctioned in Scripture. No doubt these sites fell into the ‘What’s the harm in it?’ category of service and practice, a prevalent and regrettable attitude even today! However, such activities outside the text of Scripture and beyond spiritual supervision easily became the focus of idolatry in times of departure. The high places were not totally removed until reformation in the later reigns of Hezekiah and Josiah, 2Chr.31.1; 2Kgs.23.8.
The parallel summary of Uzziah’s reign gives confirmation and amplification: “And he did that which was right in the sight of the Lord, according to all that his father Amaziah did. And 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 to prosper” 2Chr.26.4,5. This was the secret of Uzziah’s early greatness. He avoided his father’s idolatrous entanglement and genuinely sought the Lord with the help of a spiritual mentor, Zechariah. This is similar to the benefit his grandfather Joash derived during the lifetime of Jehoiada the priest, 2Chr.24.2. The only mention of this Zechariah is found in 2Chr.26.5. He was evidently a good and Godly influence and, like Jehoiada, may have been a teaching priest able to instruct his sovereign in the fear of God. However, as in the case of Joash and Jehoiada, 2Chr.24.17-19, it would seem that Zechariah’s influence was not present later in Uzziah’s reign; we assume it was following his death. Zechariah was evidently a man of the sanctuary, who had understanding of the meaning of Divine revelations. He acquired wisdom in the presence of God and his influence was felt in the palace.
The example of Zechariah, and Jehoiada before him, should raise in the minds of older believers the question as to what influence for good they have on younger believers. Are those younger believers prayed for, encouraged, guided, supplied with good teaching, sound literature, etc.? While Joash and Uzziah might not have made the most of that valuable input from Jehoiada and Zechariah respectively, no blame whatever could be laid at the door of those two worthies. May we also be blameless in that regard!
UZZIAH – A REIGN MARKED BY PROSPERITY
Early in the record of Uzziah’s life there is provided a synopsis of the king’s career, almost an ‘executive summary’ of his biography. This contains an interesting disclosure not referred to subsequently, namely: “He built Eloth, and restored it to Judah, after that the king slept with his fathers” 2Chr.26.2; compare 2Kgs.14.22.
This seems to outline the zenith of Uzziah’s reign, and is most likely brought forward out of chronological sequence to emphasise that point. Eloth (or Elath) was located near Ezion-geber, on the Red Sea. The children of Israel had passed by this place during their wilderness wanderings, Deut.2.8. Its fame resulted from King Solomon building a navy at nearby Ezion-geber from whence his servants sailed to trade, returning with treasures of gold from Ophir, 1Kgs.9.26-28; 2Chr.8.17,18. King Jehoshaphat of Judah later joined in an unequal trading enterprise with King Ahaziah of Israel in an attempt to replicate Solomon’s trading ventures from the same ports, but with disastrous results, 2Chr.20.35-37. Control of these twin ports and that whole southern region would have been lost by Judah during the reign of King Jehoram, 2Chr.21.8-10.
The rebuilding of Eloth by Uzziah could easily be considered from a cursory reading as being the first major event in his economic recovery plan for Judah. However, this event would be contingent on his subjugation of the nations to the south of Judah, as later described. It was, conceivably, only after those conquests in the lands to the south of Judah that Uzziah could build Eloth, which represents the boundary of his territorial expansion.
It is without doubt that Uzziah’s reign in Judah was one of the most prosperous since that of Solomon; and the rebuilding of Eloth may be totemic, representing his international trading aspirations. The fact that the reconstruction of Eloth is given prominence so early in the accounts in both 2Kings chapter 14 and 2Chronicles chapter 26 is suggestive that Uzziah’s objective was to be a ‘latter day Solomon’. Sadly, as he later prospered in so many ways, incipient pride and self-complacency gradually increased until it consumed him also.
There was only One Who could say in truth, “and, behold, a greater than Solomon is here” Matt.12.42. However, that Blessed Man could also say, “I am meek and lowly in heart” Matt.11.29.
UZZIAH – HIS FOREIGN POLICY
The fact that “God made him to prosper” 2Chr.26.5, is seen in his success in military and foreign affairs relative to the Philistines, Arabians, Mehunims and Ammonites. It is interesting that he never ventured against Israel to the north as his father had, to his downfall. Nor did he ever initiate war on two fronts. Uzziah was prudent and proportionate, only engaging when there was clear advantage to be secured for his people.
Philistines
The Philistines had been crushed by King David some two hundred years earlier but subsequently, in times of opportunity, they invaded south-west Judah. In the Scripture record the Philistines are a people who consistently seek to rob God’s people of the enjoyment of the blessings of their heritage. This continuous struggle between the Philistines and Judah finds its counterpart in the life-long war between the carnal and the spiritual.
Uzziah “went forth and warred against the Philistines” 2Chr.26.6. No half measures can be allowed when dealing with the Philistine predators who plunder the provisions for the well-being of God’s people. Uzziah’s success was such that he “brake down the wall of Gath, and the wall of Jabneh [Jabneel], and the wall of Ashdod” 2Chr.26.6, the three Philistine cities nearest to Judah. His military campaign effectively neutralised the power of the Philistines, strengthened the south-west frontier of Judah and denied other forces the use of Gath as a base for invasion, as earlier intended by Hazael king of Syria, 2Kgs.12.17.
However, it is one thing to achieve a victory; it is another thing altogether to sustain the advantage gained. Uzziah was alert to the fact that the Philistines will never give up, and the lesson for us is that the world, the flesh and the devil will never ever give up in opposing our spiritual progress, even to old age!
So Uzziah went further “and built cities about Ashdod, and among the Philistines” 2Chr.26.6. This is another reference to Uzziah as a builder, and his projects were for the protection of his people and not for self-aggrandisement. They were not civic cities, but fortifications to consolidate his military victories and allow the placement of Judean garrisons as armies of observation in conquered territories. It also had the effect of reopening and protecting the trade routes to Egypt. Uzziah was putting into practice the principle that ‘eternal vigilance is the price of liberty’4. The parallel in relation to our spiritual warfare is: “Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak” Matt.26.41.
- 4 Generally attributed to Thomas Jefferson.
Whatever military acumen Uzziah possessed, the true secret of his success against the Philistines was the fact that “God helped him against the Philistines” 2Chr.26.7. The word “help” or “helped” occurs in 2Chr.26.7,13,15, which is consistent with his other name, Azariah, ‘help of the Lord’.
Arabians
A second military success with God’s help was “against the Arabians that dwelt in Gur-baal” 2Chr.26.7, which may refer to Gerar, further to the south-west of Philistine territory and south of the city of Gaza. This would further protect Judah’s trade route to Egypt and, additionally, deny the Philistines any potential support from a possible ally. Uzziah is acting strategically, both recognising and countering perceived risk.
Mehunims
Again God helped Uzziah “against … the Mehunims” 2Chr.26.7, which some take to refer to inhabitants of Maon, to the south-east of Judah; others to the Meonites, a Hamite people who had settled in the wilderness to the south of Judah.
Ammonites
Uzziah did not go to war with these descendants of Lot, Gen.19.38. Indeed, the Lord had spoken to Moses about them when the children of Israel were approaching the Promised Land: “and when thou comest nigh over against the children of Ammon, distress them not, nor meddle with them: for I will not give thee of the land of the children of Ammon any possession: because I have given it unto the children of Lot for a possession” Deut.2.19. Uzziah was, therefore, unlikely to wish to prosecute a war with the Ammonites. However, “the Ammonites gave gifts to Uzziah” 2Chr.26.8. Evidently the threat of Judean invasion was sufficient to persuade them to pay taxes or tribute to Uzziah. Thus Uzziah effects an economic subjugation of these peoples to the east of the Jordan Valley and the Dead Sea.
The effect of Uzziah’s foreign and military policy was to maintain a stable border with Israel to the north; and to push back by military or economic means all peoples bordering Judah to the south-west, the south, the south-east and the east of his kingdom; and to maintain peace within his borders.
UZZIAH – HIS HOME POLICY
Uzziah was balanced in his activities; he was as rigorous in relation to the defence of the nation as he was in regard to its expansion. Hence he “built towers in Jerusalem at the corner gate, and at the valley gate, and at the turning of the wall, and fortified them” 2Chr.26.9. He repaired the northern defences of Jerusalem, which had been destroyed in the reign of his father, 2Kgs.14.13; 2Chr.25.23, and built three towers to enhance the protection near to the more northerly gates of the city. His military victories did not blind him to the need for consolidation and defence.
In addition, Uzziah was not prepared to accept the situation he inherited as being the status quo, which usually contributes to generational decline. Rather he sought improvement and, in so doing, provided a template for future generations, most notably for Nehemiah, who rebuilt the walls of Jerusalem, Neh.3.1-32. Days of peace and relative prosperity should never be allowed to become an excuse for indolence and apathy. That is true also in personal spiritual life and in assembly life today!
As well as increasing the protection of Jerusalem, as the centre of Judah’s civil administration with the Temple being the focus of the worship of God, Uzziah also “built towers in the desert, and digged many wells” 2Chr.26.10. Again, Uzziah had an eye for the means of protection in the more remote areas of his realm. Towers were built for observation and to house outpost garrisons, supplied by complementary well-digging and construction of storage cisterns. In this he is like the patriarch Isaac, Gen.26.17-33.
These outpost defences were not considered to be an economic drag, that is, incurring actual expenditure in relation to the possibility of a threat. Rather Uzziah used them to also protect grazing herds in both the Philistine Mediterranean coastal plains and Ammonite grazing lands to the east of the Jordan, the ancient possession of Reuben, “for he had much cattle, both in the low country, and in the plains” 2Chr.26.10.
As well as promoting livestock production on an extensive grazing basis, Uzziah encouraged all kinds of husbandry with “vine dressers in the mountains, and in Carmel” 2Chr.26.10. As Mount Carmel is deep within Israel’s territory, this may be a reference to the town of that name to the south-east of Hebron. However, “Carmel” means ‘fruitful field’ or ‘plentiful field’ and instead of being translated as a proper noun it should perhaps have been translated as a common noun, as it is elsewhere in Scripture5. If so, this suggests that this king also enthusiastically promoted the expansion of horticulture and viticulture where possible throughout his kingdom, “for he loved husbandry” 2Chr.26.10.
- 5 For example, Isa.10.18; 16.10; 29.17; 32.15,16; Jer.48.33.
UZZIAH – HIS MILITARY REFORMS
Under Uzziah’s direction Judah had a standing army, “a host of fighting men, that went out to war by bands” 2Chr.26.11. Economic prosperity enabled the recruitment and retention of an elite defence force with duties served in rotation. The administration of the army was under the control of “Jeiel the scribe and Maaseiah the ruler”, who were under the overall authority of “Hananiah, one of the king’s captains”, who seemed to act as chief of staff, 2Chr.26.11. The officer class numbered “two thousand and six hundred”, with a total military complement of “three hundred thousand and seven thousand and five hundred” 2Chr.26.12,13.
This well-organised force could make “war with mighty power, to help the king against the enemy” 2Chr.26.13. In addition, the troops were no longer expected to provide their own weapons but were equipped by the king: “Uzziah prepared for them throughout all the host shields, and spears, and helmets, and habergeons, and bows, and slings to cast stones” 2Chr.26.14. It would seem that Uzziah’s forces were divided into heavy infantry, with shields, spears, helmets and habergeons (sleeveless coats of mail); and light infantry, armed with bows and slings.
Uzziah was also a military innovator and engineer: “And he made in Jerusalem engines, invented by cunning men, to be on the towers and upon the bulwarks, to shoot arrows and great stones withal” 2Chr.26.15. This is the earliest record in history of the manufacture of engines of war, long predating their use by Greeks and Romans, although traction catapults began to be used in China about this time as well. No wonder that “his name spread far abroad; for he was marvellously helped, till he was strong” 2Chr.26.15.
Far and wide his fame spread, just like that of Solomon before him. Uzziah is here at the summit of his status: economically prosperous, strong militarily and with an international reputation. He was marvellously or wondrously helped when in fellowship with God for, as we have already noted, “as long as he sought the Lord, God made him to prosper” 2Chr.26.5.
Not since the reign of Solomon was there a king in Judah with such a range of interests and accomplishments.
UZZIAH – HIS DOWNFALL
How quickly things can change; and yet, undoubtedly, there will have been underlying factors in play. There are many references in Uzziah’s Biblical biography to his being “helped” and “strengthened”. While he was cognisant of Divine enablement, everything he engaged in did indeed “prosper”. Although he ruled over only the tribes of Judah and Benjamin his reign had features of that of Solomon: prosperous, safe and with an outward trading focus. But a hubristic mind-set developed; he became excessively proud and self-confident. The record that Uzziah was “marvellously helped, till he was strong” is followed immediately by the telling phrase, “But when he was strong, his heart was lifted up to his destruction” 2Chr.26.15,16.
Pride is the enemy within! Dependence upon God can soon be replaced by self-delusion and self-congratulation to usurp due attribution of worship and praise to God. It is an insidious evil, of which the apostle Paul warned Timothy: “not a novice, lest being lifted up with pride he fall into the condemnation of the devil” 1Tim.3.6; compare Isa.14.13,14; Ezek.28.17. Had Uzziah taken more time to ponder the Proverbs of his hero, Solomon, he would have read, “Pride goeth before destruction, and a haughty spirit before a fall” Prov.16.18. Sadly, Uzziah exhibited the headstrong features that similarly marked his father, Amaziah, in his later years.
Uzziah’s pride was such that it led to presumption of the most flagrant kind, “for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense” 2Chr.26.16. Only the sons of Aaron were permitted to enter into the sanctuary of the Tabernacle, and later the Temple, to burn incense. Should anyone else so intrude the sentence was death, Num.3.10,38; 16.40; 18.7. Indeed, God’s intolerance of such presumption is evidenced by His summary judgment on Nadab and Abihu, Lev.10.1-3, and Korah, Dathan and Abiram, along with their associates and sympathisers, Num.16.1-50. God had demonstrated that even the sons of Aaron and people of rank will not escape judgment should they presume to exceed the bounds prescribed in Scripture relative to incense and the altar. Uzziah’s action was intentional, wilful, a transgression, sinning against light by a king seeking to add priesthood to his high office. It was with deliberation that he “went into the temple of the Lord to burn incense upon the altar of incense”.
The question that arises is, why did Uzziah do it? Well, we are not told in specific terms, other than it being associated with his heart being “lifted up”, in other words ‘pride’, 2Chr.26.16. However, if speculation informed by consideration of Uzziah’s Biblical biography is allowed, we judge that we can make some pertinent suggestions.
First of all, the upfront and – we suggest – out of sequence mention of the building of Eloth, 2Kgs.14.22; 2Chr.26.2, sets Uzziah’s reign over Judah alongside that of Solomon, albeit Solomon’s related to the entire kingdom. Did Uzziah therefore view himself as a neo-Solomon?
Second, as Solomon had a prominent role at the dedication of the Temple, did Uzziah believe that he too, having similarly experienced special blessings from God, had somehow earned a right to become closely associated with the Temple? It must, however, be pointed out that Solomon never went inside the Temple to burn incense upon the altar!
By his intrusion, Uzziah was effectively claiming that “a greater than Solomon is here”, that is, himself: which is a claim that is the sole prerogative of our Lord Jesus Christ, Matt.12.42; Lk.11.31.
UZZIAH – WITHSTOOD
Uzziah, also known as Azariah, now encounters his namesake, who truly exemplified the meaning of his name, ‘the help of the Lord’. As Uzziah entered the Temple, with censer in hand, with the clear determination to burn incense in the sanctuary, “Azariah the priest [referred to later as the chief priest] went in after him, and with him fourscore priests of the Lord, that were valiant men” 2Chr.26.17. Azariah certainly did not neglect his duties. If Uzziah was determined to transgress, Azariah was determined to stop him! Azariah is willingly placing himself in danger in facing down the arrogant king. Remember Uzziah’s grandfather, King Joash, had a faithful priest of an earlier day, Zechariah, stoned to death “in the court of the house of the Lord” 2Chr.24.21. Moral courage is required to protect that which is holy; and no matter whether met with hostility, ridicule or derision, God’s requirements must be maintained. Assembly elders, and door keepers in particular, should have the prayerful support of all the Lord’s people for, as in this incident, the unexpected can easily happen.
It must have been so reassuring to Azariah to have the active support of eighty valiant men, who with him “withstood Uzziah the king” 2Chr.26.18. Their loyalty to the Lord and His Word exceeded their allegiance to the king. In arresting him they said, “It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God” 2Chr.26.18.
Interestingly they use Uzziah’s name without the appellation of ‘king’ because here, in the sanctuary, Another One’s word of command is paramount: that of God. Azariah and his valiant fellow priests attest to the fact that here, before God, all men are equally subject to His Word; all owe Him worship and obedience. The will of God on the matter is plainly stated, with Uzziah warned that the outcome of his intention would not go well for him.
UZZIAH – FURIOUS AND SMITTEN
One might think that the united resistance of eighty-one valiant priests would cause a radical rethink – indeed shame, remorse and repentance – on the part of Uzziah. Quite the contrary: “Then Uzziah was wroth, and had a censer in his hand to burn incense” 2Chr.26.19. It seems that the priestly opposition actually enraged Uzziah. The king with the incense censer was senselessly incensed! His anger was not only against God’s representatives, but against God Himself. He has refused to repent; he has disregarded the words of the priests; and he is furiously angry at being thwarted in his purpose. This is definitely not going to end well!
“And while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar” 2Chr.26.19. He was given space to repent, but he did not. His anger continued; note the double usage of the word “wroth” in v.19; and he was smitten with leprosy from beside the very place at which he was intending to offer incense as a king-priest. That is a dual-office uniquely reserved for the Lord Jesus Christ: “even He shall build the temple of the Lord; and He shall bear the glory, and shall sit and rule upon His throne; and He shall be a priest upon His throne: and the counsel of peace shall be between them both” Zech.6.13.
We have already noted that only the sons of Aaron had the privilege of offering incense, “and the stranger that cometh nigh shall be put to death” Num.3.10,38; 18.7; “that no stranger, which is not of the seed of Aaron, come near to offer incense before the Lord; that he be not as Korah, and as his company” Num.16.40. Although leprosy (Hansen’s disease) was a prevalent infectious disease, it could also signify specific Divine judgment, for example, Miriam, Num.12.10; Deut.24.9; and if the sister of Moses could be so afflicted, then all kings should be warned!
Uzziah’s act of transgression arose from presumptuous thoughts and it therefore seems fitting, even poetic justice, that the leprosy instantaneously arose in his forehead in view of all the priests who withstood him. The profound significance of this tragic event should not be lost on us. Suppose, for sake of argument, that Uzziah had died suddenly the day before that of his intrusion, would he have been subsequently honoured as arguably the greatest king of Judah since Solomon, whom he evidently sought to emulate? We judge that all could agree that would have been the case. However, God left Uzziah on this earth until his true nature was revealed for all to see! That, surely, is an intensely sobering lesson!
It is a sad fact that all the best kings of Judah failed in their latter days. Later life provides its own risks to personal testimony: perhaps even greater risks as, like Uzziah, we could easily lose in a day all that a lifetime has gained!
UZZIAH – EJECTED
The tragedy was that others could see what Uzziah could not, which is often the case with moral and spiritual decline: “And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead” 2Chr.26.20. This judgment was obvious and could not be covered up. One wonders if the eighty-one priests had feelings similar to that later expressed by Peter: “For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?” 1Pet.4.17. Having recognised leprosy, the priests were obligated to act in accordance with Leviticus chapter 13. So “they thrust him out from thence” 2Chr.26.20, lest leprosy defile the Temple, because “holiness becometh Thine house, O Lord, for ever” Ps.93.5.
Not only was Uzziah thrust out, but the horror of his situation had now taken hold on him: “yea, himself hasted also to go out, because the Lord had smitten him” 2Chr.26.20; “the Lord smote the king” 2Kgs.15.5. He fled, terror stricken, never to return.
UZZIAH – HIS DECLINE AND DEATH
We have already noted that the penalty for a stranger to intrude into the priests’ office to offer incense was death. So it was for Uzziah; not instant death but a living death, one that was gradual, inevitable, progressively unpleasant and intensely lonely. He had time to think, time to regret, having no one with whom to share his thoughts, but God. So we read, “And Uzziah the king was a leper unto the day of his death, and dwelt in a several 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” 2Chr.26.21.
So Uzziah, who first served in a co-regency, now surrenders authority to his son, Jotham, who reigns as a co-regent for some ten years. Lessons about Amaziah’s folly that should have been learned in Uzziah’s youth were obviously forgotten, contributing to his downfall.
His gross failure, his transgression, had implications beyond his death: “So Uzziah slept with his fathers, and they buried him with his fathers in the field of the burial which belonged to the kings; for they said, ‘He is a leper:’ and Jotham his son reigned in his stead” 2Chr.26.23. He could not be buried in the royal sepulchres, but in a field adjacent to them. His shame followed him to his grave, and beyond.
UZZIAH – AND THE EARTHQUAKE
There is an interesting detail only provided later in Scripture relative to end-time events: “And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the Lord my God shall come, and all the saints with Thee” Zech.14.5; see also Amos 1.1.
The physical changes outlined in prophecy as to topography and in the atmospheric heavens are profound, yet the effects of that future earthquake are compared to one in Uzziah’s day of which there is no reference whatsoever in either 2Kings chapter 15 or 2Chronicles chapter 26. The question then arises as to when precisely this event occurred. Since it is “in the days of Uzziah” it can hardly relate to when “the posts of the door moved” Isa.6.4, which was an event subsequent to Uzziah’s death.
Without being dogmatic, it seems most likely that God signified his grave displeasure at Uzziah’s egregious transgression in the Temple6, confirmed the rectitude of Azariah and his companion priests and thereby announced to the nation that an evil had been committed that could not be hidden.
- 6 Josephus (Ant.ix.10.4).
UZZIAH – AND THE PROPHETS
We should note that Uzziah was a king with a supportive prophetic witness. We read: “The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah” Isa.1.1.
There were also contemporary prophets in the northern kingdom, Israel: “The word of the Lord that came unto Hosea, the son of Beeri, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel” Hos.1.1. Also: “The words of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake” Amos.1.1. It is a sad fact that failure is seldom because of lack of instruction, but in spite of it!
We should also note that Isaiah was Uzziah’s biographer: “Now the rest of the acts of Uzziah, first and last, did Isaiah the prophet, the son of Amoz, write” 2Chr.26.22. This is not the Old Testament book that carries Isaiah’s name, but a volume we no longer have.
However, it is significant that Isaiah did not receive any visions during the reign of Uzziah.
UZZIAH – THE MORAL STATE OF HIS KINGDOM
The prevalent social attitude in Judah, as detailed in the early chapters of Isaiah’s Prophecy, clearly suggests the development of a greater focus on materialism and rapacious acquisition, with attendant arrogance, rather than spiritual dependence upon God. Whether that pernicious attitude came from the top and then percolated through the upper strata of the nation; or whether the affluence and associated arrogance of the nation corrupted the king, we cannot tell. However, the attitudes of civil society can become corrosive and erode reverence.
It is not the intention of this chapter to provide any analysis of the writing of those prophets who were contemporary with Uzziah. However, there are some obvious ‘leprous’ parallels between king and people generally. Isaiah summarises Judah’s spiritual condition as follows: “From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment” Isa.1.6. That chapter indicates that while there was outward religious observance, there was an absence of social justice, oppression of the weak, disregard of the plight of the widows and orphans, bribery and sharp business practice, etc. Isaiah chapter 2 details that some were accumulating immense wealth and that idolatry was rife. Isaiah chapter 3 details the pride, personal projection and outrageous ornamentation of certain daughters of Jerusalem and states: “Therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and the Lord will discover their secret parts” Isa.3.17. The “woe unto them” references in Isaiah chapter 5 provide additional insight into the moral and religious conditions of Judah. References to uncleanness occur elsewhere throughout Isaiah’s prophecy.7
- 7 Isa.35.8; 52.1,11; 64.6 (R.V.); etc.
UZZIAH – HIS ECLIPSE
When the long life of a leader of renown comes to its inevitable end, or when such a person dies in tragic circumstances, people tend to remember with vividness where they were and what they were doing when they received that news. The situation in Judah in relation to Uzziah’s death would be no different. His passing was anticipated; after all, leprosy must run its inevitable course, whether long or short. Yet the news of his death and most ‘unroyal’ funeral would still come as a shock.
However, for Isaiah, possibly then about twenty years of age, “in the year that king Uzziah died” he could say, “I saw also the Lord”, Isa.6.1. Awe-inspiring glory humbled the young prophet and bowed his will to that of the Lord as he received his prophetic commission.
Process of time may have emptied the throne of Judah, but the throne in heaven is ever filled. Also, after the years of silence until Uzziah’s death, communications recommence from Divine Persons, to Isaiah, arguably the greatest of the writing prophets.
UZZIAH – IN THE GENEALOGY OF THE LORD JESUS CHRIST
It should not be overlooked that Uzziah’s greatest honour was not his civil or military accomplishments. Nor did the shame and shadow of his downfall exclude him from this special honour, namely his inclusion in “the book of the generation of Jesus Christ, the son of David, the son of Abraham … and Joram begat Ozias [Uzziah]; and Ozias [Uzziah] begat Joatham …” Matt.1.1,8,9.
How good to be just a link in the genealogical chain of One Who cannot fail, and share a part in “the glory of the house of David” Zech.12.7!