What king at this time laid siege to Samaria, and with how large a force?
What insulting message did he first send to the king of Israel, and what was Ahab's cowardly reply?
Ought we however to be always willing that the Most High should address us in Benhadad's language?
Did the king of Syria hereupon become more insolent, and send another message demanding more than the first? v. 5, 6,
What did Ahab and the elders do in this extremity? v.7—9.
Recite Benhadad's boasting menace, and Ahab's spirited answer, v. 10, 11.
What effect had this on Benhadad?
What encouraging message did the Prophet bring to Ahab, and how did he accordingly order the battle? N. B. The "young men" here mentioned were not the flower of the army, but the servants, footmen, or pages of the princes of the provinces. Being unused to arms, they formed a company very contemptible in the eyes of the enemy, but "mighty through God to the pulling down of strong holds."
Relate the circumstances and the issue of the engagement? v. 16—21.
What message did the prophet bring to Ahab respecting preparation for another campaign? N.B. It does not appear that Ahab paid any attention to this command, or took any pains to put himself in a posture of defence.
How did the servants of Benhadad account for the late defeat, and how did they propose to retrieve it in the next invasion?
Where did the two armies meet next season, how did they respectively appear, and what encouraging message came from God to Israel?
What was the issue of the battle, and how was the tone of Benhadad's servants now altered? V. 29—31.
Is it not a false accusation often brought against God's ancient people that they were distinguished for cruelty and blood-thirstiness? N. B. In most of the instances which have subjected them to this charge, they acted as the mere organs or agents of executing the Divine Will; and the Most High himself will take upon Him the responsibility of such proceedings.
To what abject submission did they resort in order to supplicate for their master's life?
Is their language and conduct peculiarly appropriate to returning and repenting sinners?
What did they catch hold of in Ahab's language that they turned to their account? N. B. The phrase in the original rendered "diligently observed," implies a close, subtle, insidious watching like that of a serpent, and strikingly denotes the craft and cunning of these emisaries of Benhadad.
Did their plan succeed, and what took place between the two kings?
Does it behove the people of God to be very careful whom they call brother?
Was Ahab's conduct in this affair extremely foolish as well as criminal? N. B. The whole of the 22d ch. of this book is little else than a record of Benhadad's treachery and what it cost the nation of Israel.
What singular circumstance is related of one of the prophets in this connection, and what is intended by it? N. B. The prophet, prompted by a Divine impulse, wished to be smitten and wounded, in order that he might in this disguise reprove Ahab by a parable for letting Benhadad escape out of his hand. As he required this of his neighbor "in the word of the Lord," or by a Divine command, his refusal to smite him was an act of disobedience and rebellion against God. Probably he could not see the reasonableness of the thing, any more than Cain could of an animal instead of a vegetable sacrifice, and therefore, like thousands in all ages, ventured to disregard a Divine mandate.
Did he afterwards find one more willing to comply with the injunction, and what was the issue? v. 38—43. N.B. Ahab's reply was as much as to say. Thou art condemned out of thine own mouth, or by thine own confession.
Are we often condemning ourselves when we are passing sentence on others ?
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