2 Chronicles Chapter 26

The Reign of Uzziah
A. The years of blessing and strength

1. 2 Chronicles 26:1–5, The overview of Uzziah’s reign

“Then all the people of Judah took Uzziah, who was sixteen years old, and made him king instead of his father Amaziah. He built Elath and restored it to Judah, after the king rested with his fathers. Uzziah was sixteen years old when he became king, and he reigned fifty two years in Jerusalem. His mother’s name was Jecholiah of Jerusalem. 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.”

a. He did that which was right in the sight of the LORD.
The reign of Uzziah is introduced with a generally positive spiritual assessment. Scripture explicitly states that he did what was right in the sight of the LORD, following the pattern established by his father Amaziah during the faithful portion of Amaziah’s reign. This does not suggest moral perfection, but covenantal faithfulness measured against the standard of obedience to the Law of Moses. The chronicler emphasizes this point because Uzziah’s long reign of fifty two years stands as tangible evidence of divine favor, stability, and blessing. In the historical context of Judah’s kings, such longevity is rare and typically associated with obedience to the LORD.

i. Uzziah ascended to the throne during a period of national trauma and instability. Following the humiliating defeat of Amaziah at the hands of Israel, Jerusalem’s walls had been breached, its temple and royal treasuries plundered, and hostages taken north. Judah was politically weakened and militarily exposed. That Uzziah’s reign began in this environment underscores the mercy of God in restoring leadership and order to the nation through a young king.

ii. The text notes that all the people of Judah took Uzziah and made him king, which suggests an unusual accession to the throne. Rather than a simple dynastic succession overseen by court officials, this language points to a broad popular consensus or national decision. This is likely due to the instability following Amaziah’s assassination and the earlier loss of Judah’s princes during the Syrian invasion in the days of Joash. With traditional power structures weakened, the people exercised their authority to affirm Uzziah as king, reflecting the enduring principle in Judah that kingship ultimately existed under God and with the consent of the nation.

iii. This detail also reinforces the biblical truth that political authority is not autonomous. Even within a monarchy, God can work through the collective will of the people to establish leadership. Judah’s history never fully abandoned the idea that a king ruled under divine authority and covenant accountability, not merely by bloodline or force.

b. As long as he sought the LORD, God made him to prosper.
This statement forms the theological axis of Uzziah’s reign. Prosperity is directly linked to seeking the LORD, not to military strength, economic policy, or personal ambition. The phrase establishes a conditional framework that anticipates later failure. While Uzziah sought the LORD, he experienced divine blessing in governance, expansion, and national stability. When that seeking ceased, judgment followed, as later verses will show.

i. Uzziah’s spiritual success was closely tied to the influence of Zechariah, a man described as having understanding in the visions of God. This indicates prophetic insight and spiritual discernment rather than mere intellectual knowledge. Uzziah’s willingness to listen to godly counsel early in his reign demonstrates humility and teachability, traits that often accompany spiritual growth but are easily lost with power and success.

ii. A parallel account in 2 Kings 15:1–4 confirms this mixed evaluation of Uzziah’s reign. “In the twenty and seventh year of Jeroboam king of Israel began Azariah son of Amaziah king of Judah to reign. Sixteen years old was he when he began to reign, and he reigned two and fifty years in Jerusalem. And his mother’s name was Jecholiah of Jerusalem. 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.”
This passage clarifies that Uzziah’s obedience, while genuine, was incomplete. The failure to remove the high places reveals a tolerance for improper worship practices, even when directed toward the LORD, and serves as an early warning sign of compromise.

iii. Uzziah is also called Azariah in the book of Kings. These two names reflect closely related Hebrew roots and are best understood as variant forms rather than distinct identities. This dual naming is not uncommon in the Old Testament and does not indicate contradiction, but rather linguistic flexibility within Hebrew usage.

2. 2 Chronicles 26:6–15, The strength, security, and fame of Uzziah’s reign

“And he went forth and warred against the Philistines, and brake down the wall of Gath, and the wall of Jabneh, and the wall of Ashdod, and built cities about Ashdod, and among the Philistines. And God helped him against the Philistines, and against the Arabians that dwelt in Gurbaal, and the Mehunims. And the Ammonites gave gifts to Uzziah, and his name spread abroad even to the entering in of Egypt, for he strengthened himself exceedingly. Moreover Uzziah built towers in Jerusalem at the corner gate, and at the valley gate, and at the turning of the wall, and fortified them. Also he built towers in the desert, and digged many wells, for he had much cattle, both in the low country, and in the plains, husbandmen also, and vine dressers in the mountains, and in Carmel, for he loved husbandry. Moreover Uzziah had an host of fighting men, that went out to war by bands, according to the number of their account by the hand of Jeiel the scribe and Maaseiah the ruler, under the hand of Hananiah, one of the king’s captains. The whole number of the chief of the fathers of the mighty men of valour were two thousand and six hundred. And under their hand was an army, three hundred thousand and seven thousand and five hundred, that made war with mighty power, to help the king against the enemy. And Uzziah prepared for them throughout all the host shields, and spears, and helmets, and habergeons, and bows, and slings to cast stones. 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. And his name spread far abroad, for he was marvellously helped, till he was strong.”

a. He went forth and warred against the Philistines.
Uzziah demonstrated decisive leadership by confronting Judah’s long standing enemies, the Philistines. His campaigns were not merely defensive but strategic, as he broke down the walls of Gath, Jabneh, and Ashdod, three significant Philistine strongholds. By dismantling their fortifications and establishing Judean cities in and around Philistine territory, Uzziah weakened their military power and extended Judah’s influence. This aggressive action reflects a king confident in the LORD’s support and committed to securing his nation’s borders.

i. The Philistines had been persistent adversaries of Israel and Judah for centuries, and they may have been involved in the earlier devastation of Judah during the reign of Jehoram, when Arabians and Philistines invaded and slaughtered members of the royal family, as recorded in 2 Chronicles 22:1, which says, “And the inhabitants of Jerusalem made Ahaziah his youngest son king in his stead, for the band of men that came with the Arabians to the camp had slain all the eldest. So Ahaziah the son of Jehoram king of Judah reigned.” Uzziah’s victories therefore represented not only military success but national vindication.

ii. With such resolve to confront Judah’s ancient enemies, it is no surprise that Scripture emphasizes that God helped him against the Philistines. The victories were not attributed to superior tactics alone but to divine assistance granted to a king who sought the LORD.

iii. The loss of Gath, Ashdod, and Jabneh was devastating to Philistine power. Jabneh had earlier been known as Jabneel of Judah, as recorded in Joshua 15:11, which says, “And the coast went out to the side of Ekron northward, and the coast was drawn to Shicron, and passed along to mount Baalah, and went out unto Jabneel, and the goings out of the coast were at the sea.” In later history, Jamnia would become a center of Jewish scholarship after the destruction of Jerusalem in A.D. 70, highlighting the long term significance of this region.

b. The Ammonites gave gifts to Uzziah.
The tribute brought by the Ammonites further illustrates the strength of Uzziah’s reign. Such gifts were not acts of goodwill but acknowledgments of subordination. By paying tribute, the Ammonites effectively recognized Judah’s dominance and Uzziah’s authority. This arrangement provided economic benefit to Judah and reduced the likelihood of eastern aggression, contributing to national stability.

c. His name spread abroad, and he built towers, and digged many wells, and had an army, and made engines in Jerusalem.
Uzziah’s fame extended as far as the entrance of Egypt because his reign was marked by comprehensive national development. Militarily, he fortified Jerusalem with towers at key gates and vulnerable points along the wall, repairing damage from previous conflicts and strengthening the city’s defenses. These efforts may also have been motivated by the need to restore infrastructure damaged during Amaziah’s defeat or possibly by an earthquake, as referenced in Amos 1:1, which says, “The words of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah.” That same earthquake is also alluded to in Zechariah 14:5.

i. Uzziah’s construction of towers in the desert demonstrates foresight and strategic planning. Archaeological discoveries, including an eighth century tower at Qumran, have validated the historical accuracy of these desert fortifications, showing that Judah secured trade routes, grazing lands, and defensive positions even in arid regions.

ii. The digging of many wells reflects economic wisdom and pastoral concern. Water access was essential for sustaining livestock and agriculture, particularly in semi arid regions. Uzziah’s investment in infrastructure ensured food security and economic resilience for his people.

iii. One distinctive detail is that Uzziah loved husbandry. This reveals a king grounded in practical realities, not merely military power or technological advancement. His interest in farming and viticulture benefited the majority of his population and demonstrated an understanding that true national strength depends on productive land and stable livelihoods. As Adam Clarke observed, national prosperity is impossible without agricultural success, for even the king is served by the field.

iv. Uzziah’s army was exceptionally large and well organized. With two thousand six hundred chief officers overseeing a force of three hundred seven thousand five hundred soldiers, Judah possessed formidable military capacity. The careful record keeping by Jeiel the scribe and Maaseiah the ruler reflects administrative competence and disciplined governance.

d. He made in Jerusalem engines, invented by cunning men, to shoot arrows and great stones.
This statement has generated considerable discussion. The engines described were likely advanced defensive mechanisms placed on towers and bulwarks, allowing archers and stone throwers to operate with greater effectiveness and safety. If these devices functioned similarly to later catapults, their existence would place Judah centuries ahead of Greek and Roman military engineering.

i. Some scholars suggest these inventions were protective structures or mechanical aids rather than true siege engines. Yet ancient Jewish tradition, reflected in the Targum, describes ingenious instruments and small towers designed specifically for launching arrows and large stones.

ii. Clarke strongly argues that this passage represents the earliest recorded reference to such warlike engines, predating their appearance in classical civilizations by hundreds of years. This would explain why Uzziah’s name spread far abroad and inspired fear among surrounding nations.

e. For he was marvellously helped, till he was strong.
This final phrase introduces a sobering transition. All of Uzziah’s success is ultimately attributed to divine help. The LORD was the source of his strength, prosperity, and security. Yet the wording signals an approaching change. Uzziah was helped until he became strong, implying that strength would eventually lead to self reliance and pride.

i. The term helped is a key theological concept in Chronicles, emphasizing divine enablement rather than human sufficiency. It parallels the New Testament understanding of the Holy Spirit’s sustaining work, as seen in Romans 8:26, which says, “Likewise the Spirit also helpeth our infirmities,” and 2 Timothy 1:14, which says, “That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us.” Uzziah’s story stands as a warning that God given success can become the seedbed of spiritual failure when dependence on Him is replaced by confidence in self.

B. Uzziah’s sin and punishment

1. 2 Chronicles 26:16, The proud heart of Uzziah

“But when he was strong, his heart was lifted up to his destruction, for he transgressed against the LORD his God, and went into the temple of the LORD to burn incense upon the altar of incense.”

a. When he was strong, his heart was lifted up to his destruction.
This verse marks the tragic turning point of Uzziah’s reign. The strength described here is not merely military or political, but the cumulative effect of prolonged prosperity, national security, fame, and success. Scripture identifies the root problem with precision, his heart was lifted up. Pride arose internally before judgment ever fell externally. Uzziah stands as a sobering example of a man who bore hardship well but failed under success. Adversity often drives men to dependence upon God, while prosperity tempts them toward self sufficiency. The language of destruction emphasizes that pride itself carried the seed of judgment long before the visible punishment appeared.

i. Human history repeatedly confirms the spiritual danger of prosperity. Pride grows quietly in seasons of ease, and when unchecked, it blinds men to limits God has clearly established. As Proverbs 16:18 declares, “Pride goeth before destruction, and an haughty spirit before a fall.” Uzziah’s fall followed this timeless pattern.

ii. God does not entrust unlimited success to every servant. Some men must labor continually under restraint because their spiritual ballast cannot bear the wind of prosperity. In Uzziah’s case, success outpaced humility, and strength exceeded submission.

b. He transgressed against the LORD his God by entering the temple of the LORD to burn incense upon the altar.
Uzziah’s pride manifested itself in a specific act of rebellion. He crossed a divinely established boundary by attempting to perform a priestly function. Burning incense on the altar of incense was reserved exclusively for the sons of Aaron. This was not a minor ceremonial infraction but a direct violation of God’s law and order. Uzziah’s sin was not ignorance but presumption. He knew the law, yet believed his kingship, success, and strength entitled him to privileges God had not granted.

i. This action violated a foundational principle in God’s governance of Israel, the separation of offices. The king ruled, the priest ministered, and the prophet spoke for God. These roles were not to be merged in a single individual until the coming of the Messiah. Only Jesus Christ would rightly fulfill the offices of Prophet, Priest, and King, as foreshadowed in the priesthood of Melchizedek. Uzziah’s attempt to unite kingship and priesthood was an unlawful imitation of a role reserved for Christ alone.

ii. Chronicles consistently uses the concept of unfaithfulness to describe covenant breaking sin. This term carries heavy theological weight. It is the same category of sin that led to dynastic collapse, national judgment, and exile. Uzziah’s act places him in that grave category, marking a shift in the narrative tone of his reign and signaling irreversible consequences.

2. 2 Chronicles 26:17–21, Confrontation and a fitting punishment

“And Azariah the priest went in after him, and with him fourscore priests of the LORD, that were valiant men, and they withstood Uzziah the king, and said unto him, 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. Then Uzziah was wroth, and had a censer in his hand to burn incense, 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. And Azariah the chief priest, and all the priests, looked upon him, and behold, he was leprous in his forehead, and they thrust him out from thence, yea, himself hasted also to go out, because the LORD had smitten him. 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.”

a. So Azariah the priest went in after him.
Azariah’s action required extraordinary courage. Confronting a reigning king, especially one powerful, successful, and descended from David, placed his own life at risk. Yet Azariah did not act alone. Eighty priests, described as valiant men, stood with him. Their courage was not political but spiritual. They recognized that obedience to God outweighed fear of royal authority. Their unity also reinforces that Uzziah’s sin was publicly recognized as serious and unmistakable.

b. It appertaineth not unto thee, Uzziah, to burn incense unto the LORD, but to the priests the sons of Aaron.
Azariah’s rebuke was direct, calm, and grounded in Scripture. He appealed not to tradition or opinion but to God’s explicit command. Numbers 18:7 states, “Therefore thou and thy sons with thee shall keep your priest’s office for everything of the altar, and within the vail, and ye shall serve, I have given your priest’s office unto you as a service of gift, and the stranger that cometh nigh shall be put to death.” Uzziah was commanded to leave immediately because continued presence in the sanctuary would only compound his guilt. Rather than gaining honor, he stood to lose divine favor entirely.

c. Then Uzziah was wroth, and while he was wroth, the leprosy even rose up in his forehead.
Uzziah’s response reveals the depth of his pride. Instead of repentance, he reacted with rage. His anger was not merely emotional but defiant, directed against God’s ordained priests. It was at the peak of this furious resistance that judgment fell. Leprosy appeared visibly and unmistakably on his forehead, the very place associated with identity and authority. God allowed no concealment of the judgment. The priests saw it immediately, and Uzziah himself likely recognized the change through their horrified expressions.

i. The placement of the leprosy was fitting. The forehead symbolized prominence and leadership, and now it bore the mark of divine judgment. This visible corruption mirrored the inward corruption of pride.

ii. God’s judgment did not fall until Uzziah’s anger hardened into rebellion. Divine patience endured his intrusion into the temple, but divine justice responded decisively to his enraged refusal to submit.

d. He himself hasted also to go out, because the LORD had smitten him.
Uzziah refused to heed the law and ignored the rebuke of godly priests, but he could not ignore the hand of God. When judgment became personal and immediate, he fled the sanctuary. This moment exposes a tragic irony. He entered the temple seeking greater honor and authority, yet left it in shame and fear, driven out by the very God he presumed to approach on his own terms.

e. Uzziah the king was a leper unto the day of his death.
The punishment was permanent. Uzziah lived out the remainder of his life in isolation, cut off from the house of the LORD and from full participation in the life of the nation. Leprosy rendered him ceremonially unclean, barring him even from the outer courts of the temple that were once freely accessible to him as a worshipper. His attempt to elevate himself spiritually resulted in severe restriction and loss.

i. According to the Law, death was the prescribed penalty for unauthorized priestly intrusion, as stated in Numbers 18:7, yet God showed mercy by imposing a living judgment rather than immediate execution. Leprosy functioned as a prolonged, visible death, reminding both Uzziah and the nation daily of the seriousness of his sin.

ii. The justice of the punishment is unmistakable. The man who refused to be content with God’s appointed boundaries lost privileges enjoyed by the lowest citizen of Judah. His reign ended not with triumph but with quiet humiliation, as his son Jotham governed in his place.

3. 2 Chronicles 26:22–23, The death and burial of King Uzziah

“Now the rest of the acts of Uzziah, first and last, did Isaiah the prophet, the son of Amoz, write. 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.”

a. The rest of the acts of Uzziah, first and last, did Isaiah the prophet, the son of Amoz, write.
This brief statement links the reign of King Uzziah directly to one of the greatest prophets in Israel’s history. Isaiah was not merely a distant observer of events but a contemporary witness to Uzziah’s long reign, his prosperity, his fall, and his death. Scripture elsewhere confirms this connection in Isaiah 6:1, which says, “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.” The death of Uzziah became the historical moment in which Isaiah received his divine commission, marking a transition not only in Judah’s monarchy but in prophetic ministry.

i. When the reign of Uzziah is considered as a whole, several facts stand out with striking clarity. He ascended the throne at only sixteen years of age, reigned for fifty two years, strengthened Judah militarily, economically, and agriculturally, expanded its influence over surrounding nations, and was largely faithful to the LORD for the majority of his life. Few kings of Judah matched his effectiveness or longevity. Yet despite these achievements, his reign ended in personal disgrace and isolation due to pride and disobedience.

ii. Therefore, Isaiah’s reference to the year of Uzziah’s death carries deep emotional and theological weight. It speaks of the loss of a great and capable king, but also of the sobering reality that even the strongest rulers are flawed and temporary. Isaiah likely felt both grief and disillusionment. A king who had brought stability and success to Judah had ended his life under judgment. Yet in that very year, Isaiah’s vision lifted his eyes from an earthly throne to the heavenly throne. The LORD whom Isaiah saw was not weakened by sin, age, or death. He reigned eternally, untouched by the failures of human leaders. In this contrast, Scripture quietly teaches that hope must never rest in even the best of men, but in God alone.

b. For they said, He is a leper.
This phrase is tragic in its simplicity. After fifty two years on the throne and decades of faithful leadership, Uzziah’s burial is defined by the mark of his final sin. Though he was buried in the field of burial belonging to the kings, he was not laid among them in the same manner, and the reason is plainly stated, he was a leper. His disease, the visible sign of divine judgment, followed him even in death. This summary does not deny the good he accomplished, but it reveals how profoundly a failure at the end of life can shape legacy.

i. Uzziah’s story illustrates the danger of not finishing well. A lifetime of obedience and success can be overshadowed by pride and disobedience in later years. Scripture repeatedly warns that perseverance matters, and that faithfulness must endure to the end. Late failures often leave deeper scars because they contradict decades of accumulated wisdom and experience.

ii. The reign of Uzziah also fits within a larger pattern in Chronicles. Three successive kings conclude their reigns with disobedience and disaster. Pride, rejection of divine authority, and disregard for God’s boundaries repeat themselves with alarming regularity. Uzziah’s sin did not directly cause Judah’s exile, yet it provides a clear illustration of the spiritual disease that would eventually lead the nation into judgment. From this point forward, the trajectory of Judah steadily declines.

iii. Archaeological evidence may echo this biblical account. An ossuary inscription from the Hasmonean period reads, “Here were brought the bones of Uzziah, king of Judah, and not to be moved.” This supports the idea of a distinct burial arrangement, reflecting the enduring stigma associated with his leprosy.

iv. The warning embedded in Uzziah’s life is timeless. Spiritual danger often increases with age, experience, and success. Younger believers are more aware of their weakness and tend to rely on God, while older and seasoned individuals may begin to trust themselves. Pride does not require youth to flourish. Any man who begins to rely on his own strength, regardless of age or reputation, places himself on the path toward a fall. Uzziah’s life stands as a solemn reminder that humility before God must be guarded to the very end.