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“King Ahaz of Judah: A Comprehensive Study” delves into the life, reign, and decisions of Ahaz. From his fears and alliances with Assyria to his apostasy and alterations to the temple in Jerusalem, this article provides a detailed examination of one of Judah’s most enigmatic kings. Explore the history, legacy, and consequences of Ahaz’s rule, as well as his connections with prophets such as Isaiah.

King Ahaz’s Background and Reign

King Ahaz, the son of King Jotham of Judah, began his rule at 20 years old and reigned for 16 years from 735 to 715 B.C. His time as king was marked by the presence of prophets Isaiah and Micah, and he had many interactions with Isaiah, particularly in Isaiah 7:1–17. Additional references to King Ahaz can be found in various passages of the Bible.

Ahaz’s Family Life and Age Controversy

Given that Ahaz’s son Hezekiah started his reign at 25, Ahaz would have been less than 12 years old when he became a father. Puberty and marriage customs differed, and there have been instances of child marriage in the Promised Land, even in recent times. Some historical sources differ on Ahaz’s age when he began to reign, but his exact age remains unclear.

Ahaz’s Actions and Troubled Reign

Ahaz’s life was marked by continual wrongdoing. Despite the prophetic guidance of Isaiah, Hosea, and Micah, his reign was characterized by rampant idolatry, including his personal involvement in pagan sacrifices. He even went as far as sacrificing his own son(s) in the Valley of Hinnom.

This devotion to false worship led to various calamities during Ahaz’s rule. Neighboring nations took advantage of Judah’s weakened state, leading to significant losses, including the valuable port of Elath. An invasion by the northern kingdom resulted in the death of 120,000 in Judah and the capture of 200,000 Judeans, who were later released thanks to the intervention of the prophet Oded.

Ahaz’s Lack of Faith and Prophetic Revelations

Though Isaiah offered assurance from Jehovah that Judah would not be destroyed by its enemies, Ahaz’s heart remained unsteady. When invited to ask for a sign from God, he refused, saying, “I shall not ask, neither shall I put Jehovah to the test.” Despite his refusal, it was still prophesied that a maiden would give birth to a son, Immanuel (With Us Is God), and that the threat to Judah would dissipate before the child matured.

Isaiah’s Prophecy and the Shattering of Ephraim

The “sixty-five years” prophecy at Isaiah 7:8, which foretold Ephraim’s destruction, took place over several deportations. The final one occurred under Esar-haddon, sixty-five years from the prophecy, effectively breaking up Israel and fulfilling Isaiah’s words.

Vassalage to Assyria

Rather than trusting in Jehovah, King Ahaz chose a policy driven by fear of the Syro-Israelite conspiracy. In a desperate and shortsighted attempt to save his kingdom, he bribed Tiglath-pileser III of Assyria to come to his aid (Isa 7:2-6; 8:12). Though this may have brought temporary relief by subduing Syria and Israel, it ultimately “caused him distress, and did not strengthen him” (2Ch 28:20). Ahaz’s decision placed Judah under the oppressive control of Assyria.

As a vassal king under Assyrian rule, Ahaz was summoned to Damascus to pay respect to Tiglath-pileser III. During his visit, he became enamored with a pagan altar in the city, copying its design and instructing priest Urijah to build a duplicate for the temple in Jerusalem. He went on to offer sacrifices on this “great altar,” pushing the original copper altar aside (2Ki 16:10-16). To perhaps satisfy Assyrian demands or hide wealth, Ahaz also altered much of the copper equipment in the temple and closed its doors, even creating altars for himself throughout Jerusalem (2Ki 16:17, 18; 2Ch 28:23-25).

Death and Legacy

After 16 years of misguided rule and blatant apostasy, Ahaz died. Although he was buried in the “City of David” (2Ki 16:20), he was not granted a place in the royal burial sites reserved for the kings (2Ch 28:27). Despite his troubled reign, Ahaz’s name is recognized in the royal genealogies (1Ch 3:13; Mt 1:9) and appears in an inscription of Tiglath-pileser III as Yauhazi.

Ahaz’s reign is marked by poor judgment and abandonment of faith. His actions brought temporary relief but ultimately led to significant distress for Judah. His legacy serves as a somber reminder of the consequences of turning away from Jehovah and embracing idolatry.

Assyrian inscriptions (Summary Inscription 7) describing kings and cities paying tribute to the Assyrian king Tiglath-pileser III.

The Historical and Archaeological Evidence

King Ahaz of Judah is not just mentioned in the Bible; we also find references to him in historical and archaeological sources outside of Scripture. For instance, Summary Inscription 7, found on a large stone tablet in the Assyrian city of Nimrud, lists kings, countries, and cities that paid tribute to Tiglath-pileser III, the Assyrian king. In this list, King Ahaz is included, but he is referred to by his full name, Jehoahaz, the Judahite. The inscription goes on to detail the tribute paid by different leaders, including:

[I received the tribute] of … Hiram, the Tyrian, Pisiris, the Carchemishite … [Mi]tinti, the Ashkelonite, Jehoahaz, the Judahite, Qaušmalaka, the Edomite … and Hanunu, the Gazaen: gold, silver, tin, multi-colored garments, red-purple wool … royal treasures. (COS 2:289)

King Ahaz is also mentioned in two ancient clay seals (known as bullae). One seal reads, “Belonging to (Ahaz son of) Yehotam, King of Judah” and even includes the name of Ahaz’s father, Yehotam (in English, Jotham). Another seal, found in the Ophel area near the Temple Mount in Jerusalem, belongs to Ahaz’s son, King Hezekiah, and reads, “Belonging to Hezekiah [son of] Ahaz, king of Judah.”

Furthermore, an orange carnelian seal from the eighth century B.C.E., thought to belong to “Ushna, the Minister of Ahaz,” has also been identified. Though its authenticity cannot be confirmed 100 percent since its original location is unknown, it is considered highly probable that this seal is genuine and that it belonged to a minister who served under King Ahaz. Currently, this seal resides in the Yale University Babylonian Collection.

Conclusion

The existence of King Ahaz of Judah is firmly supported by historical and archaeological evidence, including the Assyrian inscription of Tiglath-pileser III and the seal impression of King Hezekiah, Ahaz’s son. These two sources alone provide definite proof that Ahaz was a real historical figure, and additional clay impressions and seals reinforce this fact. Together, these artifacts paint a vivid picture of Ahaz’s reign and his place in history.

About the Author

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).

SOURCES FOR EXTRA INFORMATION

M. Cogan, The Raging Torrent (Carta, 2008), 56–59.
R. Deutsch, “What We Learn from King Ahaz’s Seal,” BAR 24.4 (1998): 54.
E. Mazar, “A Seal Impression of King Hezekiah from the Ophel Excavations,” The Ophel Excavations to the South of the Temple Mount, 2009–2013 (Shoham, 2015), 1:629–46.
D. Smith, “First Seal Impression of an Israelite or Judean King Ever Exposed in Situ in a Scientific Archaeological Excavation,” Phys.org, December 2, 2015, http://www.phys.org/news/2015-12-israelite-judean-king-exposed-situ.html.
K. L. Younger Jr., “Summary Inscription 7 (2.117D),” COS 2:289.

WIKIPEDIA
“King Ahaz”; “King Hezekiah’s Bulla”