AZARIAH, OR UZZIAH, (TENTH) KING OF JUDAH. JEREBOAM II, (FOURTEENTH) KING OF ISRAEL

Accession of Azariah or Uzziah — Reign of Jeroboam II. — Restoration of Israelitish Territory — Political Causes and Divine Agency in these Successes — Corruption of the People — Scattered Historical Notices — New Phase in Prophecy — Its Characteristic — The two Prophets on the Boundary-line — Prophets of that Period: Joel, Amos, Rosea, Jonah.

(2 KINGS 14:21-29.)

    It would seem that a peculiar meaning attaches to the notice that all the people of Judah took Azariah, who was sixteen years old, and made him king instead of his father, Amaziah" (2 Kings 14:21). With the exception of the name, this statement is literally repeated in 2 Chronicles 26:1, indicating that the writers of the two books had copied it from the same historical record. But considering the youth of the new king on the death of his father, Amaziah, at the age of fifty-four (2 Kings 14:2), he could scarcely have been his eldest son. Probably there was, therefore, a special reason for his selection by the people. Possibly there may be some connection between it and the twofold name which he bears in Holy Scripture. In 2 Chronicles — written, as we may say, from the priestly point of view — the new king is always called Uzziah, 1 while in the Book of Kings he is designated during the first part of his reign as Azariah, while in the notices Of the latter part of that period he appears as Uzziah (2 Kings 15:13, 30, 32, 34). The usual explanations either of a clerical error through the confusion of similar letters, 2 or that he bore two names, 3 seem equally unsatisfactory. Nor is the meaning of the two names precisely the same — Azariah being "Jehovah helps;" Uzziah, "My strength is Jehovah." May it not be that Azariah was his real name, 4 and that when after his daring intrusion into the sanctuary (2 Chronicles 26:16-20), he was smitten with lifelong leprosy, his name was significantly altered into the cognate Uzziah — "My strength is Jehovah" — in order to mark that the "help" which he had received had been dependent on his relation to the Lord . This would accord with the persistent use of the latter name in 2 Chronicles — considering the view-point of the writer and with its occurrence in the prophetic writings (Hosea 1:1; Amos 1:1; Isaiah 1:1; 6:1; 7:1). And the explanation just suggested seems confirmed by the circumstance that although this king is always called Uzziah in 2 Chronicles, yet the Hebrew word for "help," which forms the first part of the name Azariah, recurs with marked emphasis in the account of the Divine help accorded in his expeditions (2 Chronicles 26:7, 13, 15).  

     At the accession of Uzziah (as we shall prefer to call him) the throne of Israel had been already occupied for fourteen years by Jeroboam II., the son and successor of that Jehoash who had inflicted such defeat on Amaziah of Judah (2 Kings 14:23). His exceptionally long reign extended over fifty-one years, 5 being the longest of that of any Israelitish king." 6 Holy Scripture gives only the briefest sketch of outward events during that half-century in Israel. Religiously, it was marked by a continuance of the wrongful institutions of the founder of the Israelitish monarchy (Jeroboam I.). Politically, it was distinguished by the complete defeat of Syria, and the recovery of all the territory which had, in the most flourishing times of united Judah, 7 been conquered by David or occupied by Solomon' in the language of the sacred text, "from the entering of Hamath unto the sea of the plain" (2 Kings 14:25). Indeed, the conquests of Jeroboam seem to have extended even beyond this, and to the boundary of Moab (see Amos 6:14, where for "river of the wilderness," read "of the Arabah "). The Dead Sea unquestionably marked on that side the southern boundary originally of united Palestine, and afterwards of the trans-Jordanic kingdom of Israel, while the "entering in of Hamath" equally indicates the northern limits of the realm (Numbers 13:21; 34:8; Joshua 13:5; 1 Kings 8:65; 2 Chronicles 7:8; Amos 6:14). The precise locality designated as the "entering of Hamath," has not yet been accurately ascertained. But it must be sought in that broad rich plain, flanked towards the west by the Lebanon, and watered by the Orontes, which ascends for a distance of about eight hours from Horns to Hamah, the ancient Hamath the Great (Amos 6: 2). 8 In all likelihood it is in this general sense that we are to understand what seems the parallel notice of these conquests (2 Kings 14:28):" Damascus and Hamath." The expression seems to refer to the whole of the broad plain just described the words bearing the same general meaning as when David is stated to have put garrisons in Syria of Damascus (2 Samuel 8:5, 6), and Solomon to have occupied Hamath (2 Chronicles 8:3, 4) 9 Here again welcome light comes to us from the monuments of Assyria. Thence we learn, on the one hand, that the kingdom of Israel was tributary to the king of Assyria, and, on the other, that that monarch conquered Damascus, took prisoner its king, who, having embraced his knees in submission, had to pay a ransom of 2,300 talents of silver, 20 of gold, 3,000 of copper, 5,000 of iron, together with garments of wool and linen, a couch and an umbrella of ivory, and other spoil numberless. 10 The disastrous war of Syria with Assyria, and the tributary alliance of Israel with the latter, would sufficiently account for the conquests of Jeroboam EL  

     And yet here also there is a higher meaning. If, on the suggestion just made, the instrumentality used to bring about the victories of Jeroboam II. was not the direct help of Jehovah, but the prowess of Assyria, we ought to bear in mind that direct interposition on the part of the Lord in behalf of such a king could not have been expected. And yet, as noted in the sacred text (2 Kings 14:25), the promise of the Lord given through the prophet Jonah, the son of Amittai, was literally fulfilled — only in the natural course of political events. And the more clearly to mark the agency of God in what might seem the natural course of events, the connection between these successes and the original promise in 2 Kings 13:4, 5, is indicated in 2 Kings 14:26, as well as the higher meaning of all (in ver. 27).  

     It still remains to point out the strict accuracy of the Biblical account, alike as regards the prosperous internal condition of the land at that period (2 Kings 13:5), and the moral and religious decay of the people (2 Kings 13:6). If the victories of Jeroboam had, as on grounds of contemporary history seems likely, been gained in the early part of his reign, the rest of that long period was one of almost unprecedented wealth and prosperity, but also of deepest moral corruption. To both facts the contemporary prophets, Amos and Hosea, bear frequent witness — to the prosperity in such passages as Hosea 2:8; 12:9 [A.V. ver. 8]; Amos 3:15; 6:4-6; to the corruption, in many passages and in varied particulars. 11 A more terrible picture of religious degeneracy and public and private wickedness could scarcely be imagined than that painted by the prophets in this the most prosperous period of Israelitish history. Thus the goodness of God, misunderstood by an apostate people, which attributed all to its own prowess (see Amos 6:13), was only abused to further sin (Hosea 13:6). A people which could not be humbled by judgments, and to which every mercy became only the occasion for deeper guilt, was ripe for that final doom which the prophets predicted.  

     On some other points of interest scattered notices may here be put together. Firstly, Jeroboam II. was certainly the most warlike king and the most successful administrator of all who occupied the throne of Israel. Of this even the new registration in the re-conquered trans-Jordanic provinces affords evidence (1 Chronicles 5:11-17). Secondly, this history is another proof of how little real success could attend such a re-action against the foreign rites of the house of Ahab as that which had been initiated by Jehu. The worship of the golden calves speedily led to that on high places, and even to the restoration of the service of Baal (Hosea 2:13, 17; Amos 2:8; 4:4; 5:5; 8:14). Nay, Jeroboam and his priest at Bethel proceeded to actual persecution of the prophets of the Lord (Amos 7:10-17). Lastly, we may derive from a study of the prophetic writings much insight into the political relations of Israel and Judah at the time, more especially as regards Syria and Assyria. 12  

     But there is one subject which claims special attention. Even a superficial study must convince that from a religious point of view, and particularly as regards Israel's future and the great hope of the world entrusted to their keeping, we have now reached a new period. We are not now thinking of the general religious and moral decay, nor of the national judgment which was so soon to follow, but the other and wider aspect of it all. God's great judgments, when viewed from another point, are always seen to be attended with wider manifestations of mercy. It is never judgment only, but judgment and mercy — and every movement is a movement forward, even though in making it there should be a crushing down and a breaking down. Even here, so early in the history of the kingdom of God, the casting away of Israel was to be the life of the world. For with this period a new stage in prophecy begins. Hitherto the prophets had been chiefly God-sent teachers and messengers to their contemporaries — reproving, warning, guiding, encouraging. Henceforth the prophetic horizon enlarges. Beyond their contemporaries who were hardened beyond hope of recovery, their outlook is henceforth on the great hope of the Messianic kingdom. They have despaired of the present: but their thought is of the future. They have despaired of the kingdom of Israel and of Judah; but the Divine thought of preparation that underlay it comes increasingly into prominence and clearer vision. The promises of old acquire a new and deeper meaning; they assume shape and outlines which become ever more definite as the daylight grows. It is the future, with Israel's Messiah-King to rule a people restored and converted, and an endless, boundless kingdom of righteousness and peace which in its wide embrace includes, reconciles, and unites a ransomed world, obedient to the Lord, which is now the great burden of their message, and the joyous assured hope of their thoughts. For doomed apostate Israel after the flesh, we have Israel after the spirit, and on the ruins of the old rises the new: a Jerusalem, a temple, a kingdom, and a King fulfilling the ideal of which the earthly had been the type.  

     It is not meant that these prophets had not their message for the present also: to Israel and Judah, and to their kings, as well as regarding events either contemporary or in the near future. Had it been otherwise, they would not have been prophets to, nor yet understood by, their fellow- countrymen. Besides, God's dealings and discipline with Israel still continued, and would of necessity continue — primarily to the coming of the Christ, and then beyond it to the final fulfillment of His purposes of mercy. Hence their ministry was also of the present, though chiefly in warning and announcement of judgment. But by the side of this despair of the present, and because of it, the ideal destiny of Israel came into clearer minds, the meaning of the Davidic kingdom, and its final spiritual realization in a happy future; and along with denunciations of impending judgment came the comfort of prophetic promises of the future. 13  

     Two points here specially present themselves to our minds. The first is, that with this period commences the era of written prophecy. Before this time the prophets had spoken; now they wrote, or — to speak more precisely — gathered their prophetic utterances and visions into permanent records. And, as connected with this new phase of prophetism, we mark that it is rather by vision and prediction than by signs and miracles that the prophets now manifested their activity. But the importance of written records of prophecy is self-evident. Without them, alike the manifestation and establishment of the Messianic kingdom in Israel and its spread into the Gentile world would, humanly speaking, have been impossible. Christianity could not have appealed to Messianic prediction as its spring, nor yet could the prophetic word of God have traveled to the Gentiles. With this yet a second fact of utmost interest seems intimately connected. On the boundary-line of the two stages of prophetism stand two figures in Jewish history: one looking backwards, Elijah; the other looking forwards, Jonah, the son of Amittai (2 Kings 14:25). Both are distinguished by their ministry to the Gentiles. Elijah, by his stay and ministry at Sarepta, to which might, perhaps, be added the ministry of Elisha to Naaman; Jonah, by that call to repentance in Nineveh 14 which forms the burden of the prophetic book connected with his name while, on the other hand, his contemporary message to Jeroboam is apparently not recorded. 15 Thus the great unfolding of prophecy in its outlook on the inbringing of the Gentiles was marked by symbolic events.  

     Without attempting any detailed account, the prophets of that period, and the contents of their writings, may here be briefly referred to. The earliest 16 of them was probably Joel, "Jehovah is God" — a Judaean whose sphere of labor was also in his native country. His "prophecy" consists of two utterances (1:2-2; 18; 2:19-3:21), couched in language as pure and beautiful as the sentiments are elevated. From the allusions to contemporary events (3:4-8, 19), as well as from the absence of any mention of Assyria, we infer that his ministry was in the time of Joash, king of Judah, and of the high-priest Jehoiada, — with which agree his temple-references, which indicate a time of religious revival. But here also we mark the wider Messianic references in chapters 2 and 3. The prophecies of Joel seem already referred to by Amos, "the burden-bearer" (comp. Amos 1:2; 9:13 with Joel 3:16, 18, 20). Amos himself was also a Judean, originally a "herdsman of Tekoa" (Amos 1:1; 7:14). But his ministry was in Israel, and during the latter part of Jeroboam's reign, after the accession of Uzziah (Amos 1:1). There in Bethel, where the false worship of Israel was combined with the greatest luxury and dissipation, the prophet was confronted by Amaziah, its chief priest. Although apparently unsuccessful in his accusations of political conspiracy against the prophet, Amos was obliged to withdraw into Judah (Amos 7:10-13). Here he wrote down his prophetic utterances, prefacing them by an announcement of coming judgment (Amos l:2.)through a nation, evidently that very Assyria on which the confidence of Jeroboam had rested (comp. Amos 5:27; 6:14). Yet, amidst all his denunciations, Amos also looked forward to, and prophesied of the glorious Messianic kingdom (Amos 9:11-15). A third prophet of that period was Hosea, "help" — the Jeremiah of the northern kingdom, as he has been aptly designated. From certain allusions in his book we infer that he had been a native of the northern kingdom (Hosea 1:3; 6:10; comp. 7:8). His ministry was probably towards the end of the reign of Jeroboam, and extended to the rising of Shallum and of Menahem (comp. Hosea 6:8; 7:7). His prophecies give special insight into the political relations and dangers of the northern kingdom, and into the utter corruption of all classes. Frequent, too, are his references to Judah. Yet here also we mark the persistence of the outlook on the better Davidic kingdom (Hosea 3), with much concerning it scattered throughout his prophecies. Lastly, as yet another prophet of that period, we have again to refer to Jonah, the son of Amittai, 17 a native of Gath-hepher, in the tribal possession of Zebulun, 18 and therefore in the northern part of Israel. Without entering on the critical questions connected with the story which forms the burden of the Book of Jonah, or discussing the precise date of its publication in its present form, 19 a deep significance surely attaches to its association with the prophet contemporary of Jeroboam II. It is not only that it points to a preaching of repentance to the Gentiles also, and to their ingathering with believing Israel into the family of God, but the circumstances of the time give it a special meaning. From apostate, morally sunken Israel, such as we have learned to know it from the descriptions of the prophets, Jonah, the very messenger who had announced coming deliverance to Jeroboam, turns by Divine commission to the Gentiles: to that great world-empire which was representative of them. And from this comes to us a fresh and deeper meaning in regard to the application of this history by our Lord (Matthew 12:39-41; 16:4; Luke 1 1:29-32). It had been "a wicked and adulterous generation" of old that had heard the prophecy of Jonah, and understood not the sign; nor was other sign to be given to it. So would it be to those who heard and saw the Christ, yet craved after other "sign" suited to their unbelief None other than the sign of Jonah would be theirs — yet even this, "a sign" sufficient in itself (Matthew 12:40), a sign also not only of judgment, but of wider mercy (Matthew 12:41).