The biblical figure Ben-hadad, son of Hazael, emerges prominently within the historical and theological narrative of the Old Testament as a king of Aram (modern-day Syria). His story intertwines with the complex relationships between the kingdoms of Israel and Aram during the 9th century B.C.E. This article explores the historical and biblical context of Ben-hadad III, his significance in the political and religious conflicts of his time, and the corroboration of his existence through archaeological discoveries.
The Historical Context of Ben-hadad, Son of Hazael
Hazael, the father of Ben-hadad, is a key figure in biblical and extra-biblical sources. Hazael seized the throne of Aram following the death of Hadadezer (also called Ben-hadad II), as confirmed by the records of Shalmaneser III, king of Assyria. These records describe Hazael as a “commoner” or “son of nobody,” signifying his non-royal origins. After Hazael’s death, Ben-hadad succeeded him as king.
The biblical text situates Ben-hadad within the narrative of Israel’s spiritual decline and geopolitical struggles. According to 2 Kings 13:3, “Jehovah gave Israel into the hands of Hazael king of Aram and Ben-hadad his son all their days.” This indicates that Ben-hadad played an active role in perpetuating Aram’s dominance over Israel during his father’s reign and after.
The Reign of Ben-hadad III (Circa 806–790 B.C.E.)
Ben-hadad III became king following the death of Hazael, around 806 B.C.E. His reign marked the continuation of Aram’s hostility toward Israel. During this period, Israel experienced significant military and territorial losses, as prophesied by the prophet Elisha. The oppression of Israel under Ben-hadad fulfilled Jehovah’s judgment on the nation’s idolatry and disobedience.
However, as recorded in 2 Kings 13:4-5, “Jehoahaz sought the favor of Jehovah, and Jehovah listened to him; for he saw the oppression of Israel, how the king of Aram oppressed them. Therefore Jehovah gave Israel a savior, so that they escaped from under the hand of the Arameans.” The identity of this “savior” likely includes Jehoash, son of Jehoahaz, and later Jeroboam II, who restored Israel’s fortunes through military victories.
Biblical Accounts of Ben-hadad’s Actions
The Military Confrontations
2 Kings 13:22-25 recounts the repeated confrontations between Jehoash, king of Israel, and Ben-hadad III. Jehoash, empowered by Jehovah’s promise through Elisha, defeated Ben-hadad three times, regaining cities that Aram had captured during Hazael’s reign. The text states: “Jehoash defeated Ben-hadad three times and recovered the cities of Israel” (2 Kings 13:25). These victories marked a turning point in Israel’s recovery of its territorial integrity and signaled the waning power of Aram under Ben-hadad’s leadership.
The Prophecy of Elisha
The role of the prophet Elisha is critical in understanding the dynamics of Ben-hadad’s interactions with Israel. Before his death, Elisha instructed Jehoash to shoot an arrow as a symbol of victory over Aram. Elisha’s prophecy foretold three victories, which were fulfilled during Jehoash’s campaigns (2 Kings 13:14-19). The limited number of victories—only three—was attributed to Jehoash’s incomplete faith, as he struck the ground with arrows only three times instead of more, reflecting a lack of full trust in Jehovah’s deliverance.
The Prophetic Judgment on Damascus
Ben-hadad III’s reign and the fate of Damascus are also subject to prophetic judgment in the writings of Amos and Jeremiah. Amos 1:3-5 declares Jehovah’s condemnation of Damascus for its cruelty, particularly its “threshing Gilead with sledges having iron teeth.” The prophecy predicts the destruction of “the dwelling towers of Ben-hadad,” a reference to the royal palaces of Damascus. This prophecy was fulfilled when Tiglath-pileser III of Assyria captured Damascus in 732 B.C.E., although this occurred after Ben-hadad III’s time.
Similarly, Jeremiah 49:23-27 foretells the downfall of Damascus, emphasizing its fear and distress under divine judgment. The enduring use of the name “Ben-hadad” in these prophecies underscores the historical significance of this royal lineage and its association with Aram’s capital.
Archaeological Corroboration of Ben-hadad III
The Zakir Stele
Archaeological evidence supports the existence of Ben-hadad III and his role in regional conflicts. The Zakir Stele, discovered in modern Syria, describes an alliance led by “Barhadad, the son of Hazael, king of Aram.” This coalition, consisting of seventeen kings, waged war against Zakir, king of Hamath and Luʽath. The stele provides extra-biblical testimony to the political and military activities of Ben-hadad III and corroborates the biblical portrayal of Aram’s dominance during this period.
The Inscription of Zakkur
The Melqart Stele
The Melqart Stele, found near Aleppo, contains an inscription attributed to a “Barhadad,” who erected the stele in honor of the god Melqart. While the specific identity of this Barhadad remains uncertain, the inscription reflects the cultural and religious practices of Aram and suggests the prominence of rulers bearing the name Ben-hadad.
The Melqart stele, also known as the Ben-Hadad or Bir-Hadad stele is an Aramaic stele which was created during the 9th century BCE and was discovered in 1939 in Roman ruins in Bureij Syria (7 km north of Aleppo).
Shalmaneser III’s Inscriptions
The records of Shalmaneser III also provide insight into the historical context of Ben-hadad III’s lineage. These inscriptions identify Hazael as the predecessor to Ben-hadad III and confirm Aram’s interactions with Assyria. The Assyrian king’s campaigns against Hazael and his successors highlight the broader geopolitical struggles of the Near East during this era.
The Kurkh Monoliths are two Assyrian stelae that contain a description of the reigns of Ashurnasirpal II and his son Shalmaneser III. his stele also mentions Shalmaneser’s campaigns in the west, including against Hazael, although it focuses more on the battle of Qarqar. The Monoliths were discovered in 1861 by a British archaeologist John George Taylor, who was the British Consul-General stationed in the Ottoman Eyalet of Kurdistan, in a town called Kurkh, which is now known as Üçtepe, in the district of Bismil, in the province of Diyarbakir of Turkey. Both stelae were donated by Taylor to the British Museum in 1863.
Theological Implications of Ben-hadad’s Story
The narrative of Ben-hadad III illustrates themes of divine judgment, mercy, and restoration. Aram’s oppression of Israel served as an instrument of Jehovah’s discipline, yet Jehovah’s provision of deliverance through Jehoash and Jeroboam II demonstrates his faithfulness to his covenant people. The rise and fall of Ben-hadad and his dynasty reflect the transient nature of human power compared to Jehovah’s sovereignty.
Furthermore, the prophecies against Damascus and the “dwelling towers of Ben-hadad” underscore the accountability of nations before Jehovah. Aram’s military might and royal grandeur could not shield it from divine retribution for its sins.
Conclusion
Ben-hadad, son of Hazael, represents a pivotal figure in the biblical history of Israel and its neighbors. His reign, marked by conflict and eventual decline, is documented both in scripture and through archaeological findings. The story of Ben-hadad III offers valuable insights into the interplay of divine sovereignty, human agency, and historical events within the biblical narrative.
By examining the biblical text alongside historical and archaeological evidence, we gain a fuller understanding of this Aramean king’s significance and the enduring relevance of his story within the broader framework of God’s dealings with nations and individuals.
EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).
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