Uzziah -- His Sin and Punishment
A. Mackennal, B.A. 2 Chronicles 26:5 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… Rightly to apprehend Uzziah's sin, we must remember through what barriers he had to break before he could resolve to do this thing. He had to disregard the direct command of Jehovah that the priests alone should burn incense on His altar. He had to despise the history of his people, to reject the solemn lessons that he had learned from childhood. He was defiling his own sacred things; the Jewish history was the history of his own people, the charter of his own blessings; the temple and the priesthood were the solemn ordinances of his own worship. He was impiously defying the holy name by which he himself was called. I. PROSPERITY AND PRIDE. "Uzziah 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." The results of godly training and holy companionship are often seen in the prudence, and diligence, and sobriety which command success and reputation. The modes of life which the influence of the gospel forms, which are the tradition of Christian households, are just those which conduce to happiness and honour. Mere worldly prosperity is often the prelude to daring impiety. It is a perpetual question how to "remove" the "hireling" spirit out of the Church. Men whose ships bring them wealth, whose plans in business succeed, come to fancy themselves fit for any place of responsibility in the Church. Churches love to pay honour to men of wealth; choose for places of special service, not those of pure heart, and fervent faith, and lowly self-denial, but those who have succeeded in business, and whose plans, it is therefore thought, must needs be followed. Uzziah was a good king, but he was a bad priest; he was not the priest whom God had chosen. Men whose godliness, and integrity, and Christian conduct have won them respect are most valuable helps in all Christian activities. But mere worldly success is a poor standard by which to measure these things, and ought never to be allowed to secure to any voice and direction in Church affairs. "It appertains not to these to burn incense unto the Lord." It is a matter of personal experience how prosperity lifts up the heart, and lures us to destruction. "Blessed are the poor in spirit: for theirs is the kingdom of heaven." II. PRIDE AND PUNISHMENT. "Here now," you may be ready to say, "is something in the story which is simply Jewish, quite foreign to the life of to-day. Do you mean to say that God visits men with judgments now? Is there anything here to come home to the hearts of Englishmen?" I do say that God is judging us; the same God who judged His people of old. There is in this very part of the narrative something to set us thinking on the mysteries of our daily life, and to help in their interpretation. Suppose, now, a physician had given us a purely medical report of this incident. Suppose he had told us that there was in Uzziah an unsuspected taint of leprosy: a taint which, if he had been careful of himself, especially avoiding strong passionate excitements, might never have developed into actual symptoms of disease. Hereditary or constitutional disease may often lurk for a lifetime unsuspected, till some circumstance favours its development, and instantaneously it works itself out in all its power. Of all such favouring circumstances, strong passionate excitement is the surest; in the heat of pride the seeds of sickness are frequently quickened. What stories are more impressive or more common than those of men suddenly stricken down on the eve of the gratification of their pride, in the first thrill of triumph, in the very fever of unbridled ambition? A man has been all his lifetime amassing wealth; satisfied at length, he builds himself a lordly mansion, that he may rank with the nobles of the land. He builds, but he never enjoys it — he is found some morning smitten with impotence; and the palsied speech-muscles refuse to articulate a word. A statesmen is summoned to the royal presence-chamber; at the council-table the blood-stain at his lips declares that honours and life will soon be laid together in the dust. A student is called to preside over some learned body; his brain gives way, and the asylum is henceforth his home. Instead of leprosy, read paralysis or haemorrhage, or softening of the brain, and it is just a narrative from our daily press. Say what we will, this is true, that pride and passion, unregulated ambition and impious recklessness, do terribly punish those whom they enslave. The Jewish story interprets the English life. If Englishman trace these things to natural causes, and go no further, while the Jew says, "God has smitten him," the Jew is right and the Englishman is wrong. It is a sign of unbelief and folly to refuse to trace God's hands, save in events that are utterly unintelligible. God's great work is to reveal, not to hide Himself. It is part of His order of nature that bodily pains should often reveal and rebuke the workings of an ungodly soul. The hour of pride is often, too, an hour of terrible revelation of hidden spiritual taints; which of us has not found secret sine leaping to light in the heats of unbridled passion? We flattered ourselves that God made us to prosper because we sought Him. Our seeking of Him became a tradition of the past, a memory; we thought we had overcome our temptations, laid aside our easily besetting sin; and, even while we boasted, we fell before God and men. We have thanked God we were not as other men; suddenly we have had to change our boasting, we have known ourselves the chief of sinners. As long as we seek God, He will make us to prosper; but only so long. Keep we ever near Him, ever following Him, ever obeying and trusting Him, and we shall be "marvellously helped and be strong." III. PUNISHMENT AND SHAME. Hope concerning Uzziah is given in the record of his hasting to go out of the temple. His proud heart was broken; he was smitten with shame. There needed not "the priests, the valiant men," to thrust him out: "Yea, himself hasted also to go out, because the Lord had smitten him." It may have been mere terror that drove him forth, the force of circumstances, and not a convicted, penitent heart. His self-abasement may have been as godless as was his exaltation. It may have been so; but it may have been far otherwise. Assuredly God intended it to be otherwise. Of the seven years that he spent in the "several house" we know nothing; of this we may be sure, that during all those years God was seeking to restore and save his soul. In solitude, while his son was over his kingdom, and regents were doing the work God had taken from his hands, he might have learnt many a lesson he had not learnt upon the throne. The dignity and service forfeited through pride may be never regained. A stain may cling to the name; the reputation long held honourable, and lost through a shameful fall, may not even after death be recovered. Sons may blush more over the dishonourable grave and the one terrible sin of their fathers than they triumph in the glory of a whole life. Impiety is a fearful thing, and has a fearful curse. (A. Mackennal, B.A.) Parallel Verses KJV: 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. WEB: He set himself to seek God in the days of Zechariah, who had understanding in the vision of God: and as long as he sought Yahweh, God made him to prosper.