2 Chronicles 26:1–23

26:6–15 This section’s key theme is seen in the repetition of words from verses 7–8 in verse 15b: “fame” (Hb. shem, “name”), God’s “help” (ʻazar), and “strong” (khazaq). “Fame” is seen elsewhere in Chronicles only in relation to David (1 Chron. 14:17; 17:8)⁵ and suggests international reputation. Like David, Uzziah combined military successes and agricultural provision (cf. 1 Chron. 27:25–31), although the statement that Uzziah “loved the soil” (2 Chron. 26:10) is unique. Peace and prosperity throughout the land were signs of God’s blessing.

Uzziah’s military successes were (a) along the west coast against the Philistines, both breaking into their cities and encroaching upon their territory with buildings (vv. 6–7); and (b) south and southeast against tribal groups (vv. 7–8; for “Meunites,” cf. 20:1; 1 Chron. 4:41).⁶ Along with his earlier restoring of Eloth (2 Chron. 26:2), Uzziah now had excellent control of trade routes to and from southern regions. The strength of Jeroboam II in Israel prevented expansion to the north.

Extensive building in Jerusalem and other regions enhanced defense and agriculture (vv. 9–10; these were related, as harvests required protection from marauders). Building work repaired damage from the attack of the northern king Joash during Amaziah’s reign (25:17–24) and a well-known earthquake during Uzziah’s reign (Amos 1:1; Zech. 14:5).

Unusual is the detail given of his building up of the army, with the most extensive listing of soldiers’ equipment and of advances in defensive equipment in the Bible (2 Chron. 26:11–15). The “machines” may refer to structures or apparatuses on “the towers and the corners” (cf. v. 9) that protected archers and throwers.⁷

The period of Uzziah’s solo reign (and of Jeroboam II in Israel) was one of significant peace and prosperity in both Judah and Israel, with Syria (Aram) being weak and Assyria’s attention being further north. Uzziah indeed “was marvelously helped” (God’s activity) as he became “strong.”

26:16–21 The opening of this section is a devastating critique. Instead of his being “strong” leading to celebration of the Lord’s name (“The Lord is my strength”), Uzziah “grew proud” (lit., “His heart became high”). Unlike Hezekiah, who subsequently “humbled himself” (32:25, 26), or Jehoshaphat, whose “heart was courageous in the ways of the Lord” (17:6), Uzziah demonstrated an arrogant angry disregard for God’s requirements in worship, and there is no mention of any repentance despite his “destruction” (a form of shakhat, “spoil, mar, ruin”). After he became “strong,” he was “unfaithful” (maʻal), the Chronicler’s most common term for sin, often seen in worship contrary to God’s clear requirements (cf. Introduction: Theology of 1–2 Chronicles: Divine Reward and Punishment). Tragically, “unfaithful” will re-echo in the following chapters (28:19, 22; 29:6; 30:7; 33:19; 36:14).

The offering of “incense” was explicitly a priestly role, symbolizing the appeasing of divine wrath and the enabling of God’s presence (Ex. 30:1–10; Num. 16:36–40; 1 Chron. 6:49). Kings may make provision for such offerings (2 Chron. 2:4), but taking on a priestly role was not the way to gain “honor from the Lord God.” The priests’ challenge is of note, given some of the past royal reaction to priestly or prophetic admonition (24:22; 25:16; 1 Sam. 22:17–19). No wonder the Chronicler tells how Azariah “the priest” was accompanied by “eighty priests,” all being “men of valor”! Yet Uzziah angrily stood his ground—he rejected the opportunity to humble himself before the Lord. The situation changed dramatically as all could see “the Lord had struck him”; his forehead revealed an infectious skin disease that made him unclean, necessitating his rapid removal from the temple. It seems Uzziah himself was terrified as “he himself hurried to go out,” realizing the dangers of his breaking first the “holy-profane” and now “clean-unclean” distinctions (cf. Lev. 10:10–11). He lived the rest of his life quarantined “in a separate house,” relieved of royal duties.⁸ In his royal “pride” he sought to take on the special access of a priestly role, but instead he was now “excluded from the house of the Lord.”

26:22–23 As in the narratives of other kings, the records of a prophet are here listed as a source. In Chronicles “Isaiah the prophet the son of Amoz” is mentioned primarily as a recorder of events (also 32:32; cf. comment on 32:20–23). The work mentioned here is not the canonical book of Isaiah, as there only Uzziah’s death is mentioned (Isa. 6:1).

The reversal of Uzziah’s fortunes from the “fame” he enjoyed when he was “strong” because of God’s “help” (2 Chron. 26:10) is strikingly summarized by the Chronicler’s expansion of the burial details in 2 Kings 15:7. The Chronicler still mentions that Uzziah was “buried with his fathers” but adds that it was in a “burial field,” probably adjacent to the royal tombs themselves. His final description expresses isolation: “He is a leper.” The proverb that summarizes Uzziah’s reign is succinct: “Pride goes before destruction, and a haughty spirit before a fall” (Prov. 16:18).