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the more flat portions, as in the district of Carmel (1 Samuel 15:12; 25:2, 5), agriculture
was carried on; whilst, alike in "the wilderness" of Judah, in "the low country" of the
Philistine downs, and in the rich "plain" across the Jordan, numerous flocks and herds
browsed - provision and security for the operations of "husbandry" being afforded by
hewing out many cisterns and building watch-towers (2 Chronicles 26:10).
It has previously been stated that this was the flourishing period of prophetism in Israel.
This perhaps the more, because now the last warning voices were raised among a people
sunk in idolatry and corruption, and nigh to judgment. From the prophetic allusions the
state of matters in Judah seems, at least during the first period of this reign, to have been
somewhat better. But here also, alike owing to increasing prosperity and to success,
"pride" and its resultant vices, soon became apparent (Amos 2:4; Hosea 5:5, 14; comp.
also Isaiah 2:5, etc.; 3:12, 15; 7:10-13; 28:7-10).
This chiefly on the part of the king himself. In the expressive language of Holy Scripture,
"when he was strong his heart was lifted up unto destruction" - that is, until he did that
which was wrongful and destructive. Intolerant of any power in the land but his own, he
sought to combine the chief functions of the priesthood with those of royalty.*
- Some critics have endeavored to maintain that, in this, Uzziah only aimed to act as
David and Solomon had done, and to reassert the ancient royal right of chief conduct of
the religious services. But there is absolutely not a tittle of evidence that either David or
Solomon ever arrogated to themselves any strictly priestly functions, least of all that
about to be mentioned.
The holiest service of the Temple was when the incense was offered on the golden altar
within the Holy Place. It symbolized the offering of Israel's worship by the great High
Priest. Regardless of the express Divine ordinance (Exodus 30:7, 27; Numbers 18:1-7),
Uzziah penetrated into the Holy Place to arrogate to himself this holy function. In vain
Azariah, "the chief priest" (2 Chronicles 26:17, 18), and with him eighty other brave men,
no doubt priests of "the course" then on service, sought to arrest the king. Their
remonstrance, really their warning, that the issue would be other than his pride had
anticipated, only served to incite the wrath of the king. Such utter misunderstanding and
perversion alike of the priestly functions in their deepest meaning, and of the royal office
in its higher object - and that from motives of pride - must bring instant and signal
judgment. While yet the censer with its burning coals was in his hand, and looks and
words of wrath on his face and on his lips, in sight of the priesthood, he was smitten with
what was regarded as pre-eminently and directly the stroke of God's own Hand (comp.
Numbers 12:9, 10; 2 Kings 5:27). There, "beside the altar of incense," the plague-spot of
leprosy appeared on his forehead.
Hastily the assembled priests thrust him, whom God had so visibly smitten, from the
Holy Place, lest the presence of the leper should defile the sanctuary. Nay himself, terror-
(^)