Ben-Hadad is a name attributed to several kings of Aram-Damascus, a kingdom located in present-day Syria. The name "Ben-Hadad" means "son of Hadad," with Hadad being the storm and rain god worshiped in the region. The biblical narrative primarily focuses on two kings named Ben-Hadad, who played significant roles in the history of Israel during the divided monarchy.

Ben-Hadad I

Ben-Hadad I is mentioned in the context of the reign of King Asa of Judah. Asa, facing aggression from Baasha, king of Israel, sought an alliance with Ben-Hadad I to relieve pressure on his kingdom. The account is recorded in 1 Kings 15:18-20 : "Then Asa took all the silver and gold that was left in the treasuries of the house of the LORD and the royal palace, and he entrusted it to his servants. Then King Asa sent them to Ben-Hadad son of Tabrimmon, the son of Hezion, the king of Aram, who was ruling in Damascus, saying, 'Let there be a treaty between me and you, as there was between my father and your father. See, I have sent you a gift of silver and gold. Now go and break your treaty with Baasha king of Israel, so that he will withdraw from me.' And Ben-Hadad listened to King Asa and sent the commanders of his armies against the cities of Israel, conquering Ijon, Dan, Abel-beth-maacah, and all the land of Naphtali, including the region of Kinnereth."

This alliance demonstrates the complex political landscape of the time, where smaller kingdoms often sought the support of more powerful neighbors to maintain their sovereignty.

Ben-Hadad II

Ben-Hadad II, the son of Ben-Hadad I, is a more prominent figure in the biblical narrative, particularly during the reign of Ahab, king of Israel. His interactions with Israel are marked by conflict and warfare. In 1 Kings 20, Ben-Hadad II besieges Samaria, the capital of the Northern Kingdom. The narrative describes his demands and the subsequent divine intervention that leads to his defeat. 1 Kings 20:13-14 states: "Meanwhile a prophet approached Ahab king of Israel and declared, 'This is what the LORD says: “Do you see this vast army? I will give it into your hand today, and then you will know that I am the LORD.”' 'By whom?' Ahab asked. And the prophet replied, 'This is what the LORD says: “By the young officers of the district governors.”' 'Who will start the battle?' asked Ahab. 'You will,' answered the prophet."

Despite his initial defeat, Ben-Hadad II regrouped and attacked Israel again, only to be defeated once more. His eventual capture by Ahab is recorded in 1 Kings 20:34 : "Ben-Hadad said to him, 'The cities that my father took from your father I will restore, and you may set up marketplaces for yourself in Damascus, as my father did in Samaria.' 'By this covenant I release you,' Ahab replied. So he made a treaty with him and sent him away."

Ben-Hadad II's reign is characterized by his persistent attempts to assert dominance over Israel, reflecting the ongoing struggle for regional power. His interactions with Israel highlight the themes of divine intervention and the consequences of disobedience to God's commands, as seen in Ahab's failure to execute Ben-Hadad, which later led to prophetic rebuke.

Ben-Hadad III

The biblical record also briefly mentions a third Ben-Hadad, the son of Hazael, who succeeded his father as king of Aram. His reign is noted during the time of Jehoash, king of Israel. In 2 Kings 13:24-25 , it is recorded: "When Hazael king of Aram died, his son Ben-Hadad became king in his place. Then Jehoash son of Jehoahaz recaptured from Ben-Hadad son of Hazael the cities that Hazael had taken in battle from his father Jehoahaz. Three times Jehoash defeated him, and so he recovered the cities of Israel."

This brief mention underscores the continued hostilities between Aram and Israel, as well as the fulfillment of Elisha's prophecy that Jehoash would defeat the Arameans three times (2 Kings 13:18-19).

In summary, the various kings named Ben-Hadad in the Bible illustrate the turbulent relations between Israel and its northern neighbor, Aram-Damascus. Their accounts are interwoven with themes of political alliances, divine intervention, and the consequences of obedience or disobedience to God's will.