2 Chronicles 26:4

And he did that which was right in the sight of the LORD, according to all that his father Amaziah did.

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

26:1-15 As long as Uzziah sought the Lord, and minded religion, God made him to prosper. Those only prosper whom God makes to prosper; for prosperity is his gift. Many have owned, that as long as they sought the Lord, and kept close to their duty, they prospered; but when they forsook God, every thing went cross. God never continues either to bless the indolent or to withhold his blessing from the diligent. He will never suffer any to seek his face in vain. Uzziah's name was famed throughout all the neighbouring countries. A name with God and good people makes truly honourable. He did not delight in war, nor addict himself to sports, but delighted in husbandry.

Barnes' Notes on the Bible

Uzziah - This form of the name is found uniformly in Chronicles (except 1 Chronicles 3:12) and in the prophets. The writer of Kings prefers the form Azariah. Uzziah has been regarded as a phonetic corruption of the real name used by the common people.

Jamieson-Fausset-Brown Bible Commentary

2. He built Eloth—or, "He it was who built Eloth." The account of the fortifications of this port on the Red Sea, which Uzziah restored to the kingdom of Judah (2Ch 33:13), is placed before the chronological notices (2Ch 26:3), either on account of the importance attached to the conquest of Eloth, or from the desire of the historian to introduce Uzziah as the king, who was known as the conqueror of Eloth. Besides, it indicates that the conquest occurred in the early part of his reign, that it was important as a port, and that Hebrew merchants maintained the old trade between it and the countries of the East [Bertheau].

Matthew Poole's Commentary

To wit, for a time, but not perfectly nor constantly, which was Amaziah’s case also.

Gill's Exposition of the Entire Bible

Then all the people of Judah took Uzziah,.... Of this and the three following verses, see the notes on 2 Kings 14:21 where Uzziah is called Azariah. See Gill on 2 Kings 14:21, 2 Kings 14:22, 2 Kings 15:2, 2 Kings 15:3

Geneva Study Bible

And he did that which was right in the sight of the LORD, according to all that his father Amaziah did.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

4. his father Amaziah] This verse suits its original context in Kings, for Kings records nothing against Amaziah; it is however out of place in Chron., for according to 2 Chronicles 25:14 Amaziah was an idolater.

Pulpit Commentary

Verse 4. - Right... according to... his father. His father's comparatively long reign, sullied by two frightful stains, which were fearfully visited with a long punishment and a fatal end, is graciously recognized here for the good that was in it, and apparently credited even with a "balance to the good." 2 Chronicles 26:4

Keil and Delitzsch Biblical Commentary on the Old Testament

The statements as to Uzziah's attainment of dominion, the building of the seaport town Elath on the Red Sea, the length and character of his reign (2 Chronicles 26:1-4), agree entirely with 2 Kings 14:21-22, and 2 Kings 15:2-3; see the commentary on these passages. Uzziah (עזּיּהוּ) is called in 1 Chronicles 3:12 and in 2 Kings generally) Azariah (עזריה); cf. on the use of the two names, the commentary on 2 Kings 14:21. - In 2 Chronicles 26:5, instead of the standing formula, "only the high places were not removed," etc.) Kings), Uzziah's attitude towards the Lord is more exactly defined thus: "He was seeking God in the days of Zechariah, who instructed him in the fear of God; and in the days when he sought Jahve, God gave him success." In לדרשׁ ויהי the infinitive with ל is subordinated to היה, to express the duration of his seeking, for which the participle is elsewhere used. Nothing further is known of the Zechariah here mentioned: the commentators hold him to have been an important prophet; for had he been a priest, or the high priest, probably הכּהן would have been used. The reading האלהים בּראות (Keth.) is surprising. ה המּבין ב can only denote, who had insight into (or understanding for the) seeing of God; cf. Daniel 1:17. But Kimchi's idea, which other old commentators share, that this is a periphrasis to denote the prophetic endowment or activity of the man, is opposed by this, that "the seeing of God" which was granted to the elders of Israel at the making of the covenant, Exodus 24:10, cannot be regarded as a thing within the sphere of human action or practice, while the prophetic beholding in vision is essentially different from the seeing of God, and is, moreover, never so called. בראות would therefore seem to be an orthographical error for ביראת, some MSS having ביראות or ביראת (cf. de Rossi, variae lectt.); and the lxx, Syr., Targ., Arab., Raschi, Kimchi, and others giving the reading בּיראת ה המּבין, who was a teacher (instructor) in the fear of God, in favour of which also Vitringa, proll. in Jes. p. 4, has decided.