WEEKLY SUNDAY SCHOOL LESSON

An international Sunday school lesson commentary

For Sunday May 2, 2021

 

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SPEAKING TRUTH TO POWER

(Micaiah prophesies against Ahab)

(1 Kings 22:1-28)

 

   The books of first and second kings are categorized as two of the “history books” of the Holy Bible. However, we will do well to remember, that, no book in the Bible is written just to give us a history lesson, but rather, they are written to give us information from GOD, pertaining to HIMSELF.

    These “history books” were read by GOD’s people following their Babylonian exile, so that they might find answers to the many deep and painful questions that they had regarding the benefits of being “chosen by GOD”. The LORD’s allowing of Nebuchadnezzar and his Babylonian forces to destroy Jerusalem and place them in captivity had raised concerns about GOD’s sovereignty and power over other gods, and HIS love for them.

    Collectively, the so-called “history books of the Bible” give the account of Israel’s persistent rebellious acts against GOD and the terms of HIS covenant with them. They also tell of GOD’s “divine judgment” in the form of the many curses that comes with persistently living and being “outside of GOD’s Will”. And finally, they also chronicle Israel’s temporary return to GOD, and HIS resulting, ever-present mercy upon those who chose to do so, and earnestly repent.

    Here in First Kings 22, the opening lines describe a conversation between two kings, Ahab of northern Israel, and Jehoshaphat of Judah (southern Israel). Here we see King Jehoshaphat paying a visit to King Ahab, and they are discussing a joint military initiative. During this visit, Ahab speaks to his officials saying, “Do you realize that the Arameans are still occupying our city of Ramoth-gilead? And we haven’t done a thing about it!” (Vs.1-3).

    Ahab then turns to King Jehoshaphat and requests that he join them in an effort to retake Ramoth-gilead, and Jehoshaphat agreed telling Ahab that his troops were at his command. However, Jehoshaphat did have one stipulation, and that was that they first consult with the LORD for HIS wisdom on the matter, before moving forward with their plan (Vs.4-5).

    And so, Ahab summoned his 400 false prophets (of Baal), and asked them if the nation should proceed in war against the Arameans. All 400 prophets unanimously agreed that they should, and they promised Ahab that the LORD would give them a glorious victory (v.6). However, Jehoshaphat wasn’t putting much stock into prophets who were not of the real GOD, the GOD of Israel.

    And so, we see in verse 7 Jehoshaphat pose the question to Ahab: “Isn’t there a prophet of the LORD around too? I would like to ask him the same question”. King Ahab replied, “There is still one prophet of the LORD, but I hate him. He never prophesies anything but bad news for me! His name is “Micaiah” (“My-kay-uh”) son of Imlah”.

    Jehoshaphat’s reign as king of Judah had been characterized by religious reforms and the suppression of idolatry, and he cautioned Ahab not to speak that way of the LORD’s anointed prophets. He then tells Ahab to let him hear what Micaiah has to say. And so, Ahab reluctantly called for his officials to go and get Micaiah, and request that he enter into their presence so that he can give them a prophesy from the LORD regarding their plan of war against Aram (v.9).

    Taking up at verse 10 we see the two kings dressing up in their royal apparel and seating themselves on thrones at “the threshing floor” near the gate of the city of Samaria, the most popular gathering place that could accommodate a large crowd of people. It is there where all of Ahab’s false prophets had been prophesying.

    Upon Micaiah’s arrival he was asked the same question by Ahab that he had asked his false prophets. The messenger who was sent to retrieve Micaiah had already urged him to agree with the 400 false prophets so as to not upset the king (in other words, tell him what he wants to hear). However, Micaiah told the messenger that he would only say what GOD told him to say.

    In Micaiah’s answer to Ahab, he delivered and related the burden of the LORD in all of its devastating simplicity and force. He told him that he had seen in a vision, all of Israel being scattered like sheep without a shepherd, wandering about, searching for leadership and guidance. Their shepherd (Ahab) was killed, and they returned to their homes without being pursued by their enemies.

     Micaiah’s “speaking truth to power”, once again, was not what King Ahab wanted to hear. Ahab, like most people, was looking for a god that would agree with and serve him. Anyone who desires to be “a leader of men”, must first, be “a follower of GOD”. Ahab reacted to Micaiah’s answer and warning offhandedly, and in truth, was offended by what he had to say. He was unwilling to receive or consider his message, seriously. And so “death” would soon, inevitably follow.

    Whenever we find ourselves in willful rebellion to “the truth”, we can see visions of Ahab in our own spirits. Oftentimes GOD’s words will challenge and inconvenience us, however we must remain alert and sensitive to these rebellious tendencies, lest we be in danger of choosing an unholy path.

    In Jehoshaphat we see a man who desired to please GOD, but unfortunately, he lacked consistency, and the amount of faith that it takes to follow through. This happens when we are hesitant to execute a GOD-given, divinely approved plan, that does not conflict in any way with GOD’s written law of behavior.

    We must study and accept GOD’s Word into our spirit, in all its fullness, before we can properly discern, advise, and encourage others to embrace “right decisions”. When we embrace GOD’s powerful truth deep down in our own spirit, then, a “lying spirit” cannot enter into us, and corrupt us, or "mislead us", from the right path.

  

A Sunday school lesson by,

Larry D. Alexander

 

 

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WEEKLY SUNDAY SCHOOL LESSON

An international Sunday school lesson commentary

For Sunday April 25, 2021

 

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THE NATION’S PLEA

(Prayer for restoration)

(Lamentation 5)

 

   The prophet Jeremiah probably penned the book of Lamentations in a time period that was sandwiched between the fall of Jerusalem to Babylon in 586 B.C., and the time he himself was taken into Egypt following the death of Gedaliah, who had been appointed Governor over the people who had been left in Jerusalem by Nebuchadnezzar, circa 583 B.C.

    The name, “Lamentations”, finds its origin in “the Septuagint” where the name is translated from the Greek word “Trenoi”, which means “dirges”, or “laments”, and from the Latin “Vulgate” (the first Latin translation of the Bible), where it translates, “threni”. These terms were chosen because they best describe the contents of this “poetic” rendering by Jeremiah, who became known as “the weeping prophet”, and the translators of the English Bible followed suit.

    The first four chapters of the book of Lamentations are all written in “acrostics”. This means that each verse begins with a different letter of the Hebrew alphabet, in consecutive order. For example, in English this would be like beginning the first verse with an “A”, the second verse with a “B”, and so on.

    There are 22 letters in the Hebrew alphabets, and thus there are 22 verses in chapters 1, 2, and 4 of Lamentations. Chapter 3, however, while still being written in acrostics, is a little bit different in that it contains three times as many verses as the other chapters (66 verses), and thus the acrostic pattern, or format, appears 3 times.

    The book of Lamentations is a mournful postscript to the book of Jeremiah, and through the use of five “dirges”, or, “funeral songs”, Jeremiah grieves over the painful effects of GOD’s judgment on Jerusalem because of her sins against HIM. It is a grim reminder of how sin, as exciting and alluring as it can be, does carry with it, a heavy weight of grief, sorrow, and pain.

    During this time in Israel’s history, there was an ever-tightening grip by the Babylonian army on Judah, as Nebuchadnezzar progressively laid siege on its capital city of Jerusalem. As the southern kingdom of Israel began to unravel, even the help of her unlikely ally, Egypt, could not save her from destruction. The long siege on Judah (2 years) had taken its toll, and now, it was a common sight to see starving mothers cooking and eating their own children to survive. And strangely, even now the practice of idolatry continued to flourish, and the wayward people of Israel sought after any and every god they knew, seeking their deliverance.

    The book of Lamentations also bears a striking relationship to Deuteronomy 28, as Jeremiah seems to be attempting to show Israel the fulfillment of the curses that were laid out by Moses some 850 years earlier. Here in this period of Lamentations, GOD is faithful in carrying out those curses.

    Ironically, the same characteristics that are shared in Deuteronomy 28, also makes this book of Lamentations, “a book of hope”, because the same covenant that promises “judgment for disobedience”, also promises “restoration for repent”.

    Here in Lamentations 5, the acrostic format is abandoned, even though it, like chapters 1, 2, and 4 also has 22 verses. This discontinuation of the acrostic pattern is probably no accident as Jeremiah may have been seeking to mimic the ebbing fortunes of the people of Judah, who, by now, were on the very verge of destruction, and their cries to GOD would bring them no further help.

    However, Jeremiah continues to use characteristic Hebrew repetition, piling on synonyms to emphasize his point. Here he strives to give a full account of the pain that Israel would feel because of their continued disobedience to GOD. It is “a prayer for restoration” from Jeremiah that would be answered because GOD is faithful, and not because the people of Judah were faithful.

    The prayer itself is composed of two sections, each of which summarizes the response that the remnant of Judah needed to have. The first section is a call for GOD to remember the condition that the people had gotten themselves into by way of their disobedience (Vs.1-18). This section also includes a confession of their sins against GOD. The second, smaller section, calls for GOD to restore HIS wayward people back into a relationship of friendship with HIM (Vs.19-22). It is a call to restore, both, the land of Israel, and GOD’s Covenant with Israel.

    Over in the book of Ezekiel, in chapter 4, verse 6, GOD tells HIS prophet, Ezekiel, in HIS warning of the coming siege of Jerusalem by Babylon, to lay on his right side for 40 days to symbolize one day for each year that Judah indulged in idolatry against HIM, while all the time, ignoring HIS messages through the prophet Jeremiah, during his final 40 years of Judah’s existence, prior to Nebuchadnezzar’s invasion.

    GOD never has to be reminded of our troubles and pains that come as a result of our disobedience to HIM. HE HIMSELF, through those troubles and pains, is reminding us of what the results from our sinful choices must entail. And GOD remains the same forever, for HE has no reason to change. Perfection never needs to change. It is us, the imperfect, who need to fall in line with the LORD’s Will, and HIS ways. And when we do, unlike us, GOD is faithful to do what HE says HE will do to restore us, and deliver us, into salvation.

          

A Sunday school lesson by,

Larry D. Alexander

 

 

Larry Dell Alexander (1953–) - Encyclopedia of Arkansas

 

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WEEKLY SUNDAY SCHOOL LESSON

An international Sunday school lesson commentary

For Sunday April 18, 2021

 

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THE RESTORING BUILDER

(Nehemiah goes to Jerusalem)

(Nehemiah 2)

 

   The book of Nehemiah continues the story of the Jews’ return to Judah following their 70 years of captivity in Babylon. The book takes its name from its central figure and author, Nehemiah, who was granted governorship of Judah by King Artaxerxes of Persia. Nehemiah had been serving as a high official (Cupbearer) in Artaxerxes’ royal court.

    The book of Nehemiah focuses primarily on the re-building of the wall around the city of Jerusalem, which had been torn down by King Nebuchadnezzar and his Babylonian forces during their final invasion and annihilation of Judah in 586 B.C.

    Nehemiah arrived in Jerusalem around 446 B.C., about 100 years after the first group of Jewish exiles had returned home. Perhaps the greatest value of the book of Nehemiah lies in the biographical study of Nehemiah himself. He was a wealthy official in the Persian Empire who sacrificed comfort and riches, in order to serve GOD, and his people, in a then, desolate and forsaken land.

    Nehemiah’s great courage in the face of the stiff opposition that he found in his arch enemies, Sanballat and the Samaritans in the north, Tobiah and the Ammonites in the east, Geshem and the Arabs from the south, and many men from Ashdod (a Philistine city west of Jerusalem) is prominently displayed throughout this terse, but powerful book. Also highlighted in this biblical account, is Nehemiah’s commitment to GODliness, and his unwavering trust in GOD, along with his fierce determination to spur his people toward righteousness while living under duress.

    In Nehemiah 2, verses 1-4, about 4 months after Nehemiah’s prayer to GOD to grant him “access” to King Artaxerxes so that he could obtain his permission to go to Jerusalem to rebuild its wall, GOD places Nehemiah in “a position of opportunity” to make that happen. Nehemiah already knew that his request would be a bold one, because only a few years earlier, the king had put an end to the rebuilding in Jerusalem. He fully realized that he would be putting his life on the line by asking Artaxerxes to reverse his previous edict.

    And so, to soften the blow, Nehemiah avoided naming Jerusalem in particular, and instead, requested to go to Judah to rebuild the city where his ancestors were buried. By stating it that way, he was appealing instead to King Artaxerxes’ “sense of respect for the dead”. Artaxerxes’ heart responded to Nehemiah’s statement, and he in turn, willingly offered Nehemiah his help in any way that he could.

    Artaxerxes’ permission to rebuild the city of Jerusalem, is the decree that the prophet Daniel had prophesied some 95 years earlier (539 B.C.) (Daniel 9:25). Nehemiah arrived in Jerusalem two to five months later, only to face opposition from the enemies of the Jews, from all sides of the city.

    Three days after Nehemiah arrived, he took a few men and slipped out into the night to survey the ruins of the wall. At that point he had not exposed to anyone, the plans that the LORD had given him for Jerusalem, not even to the city officials. When he finally told the religious and political leaders of his mission, and how the LORD, and King Artaxerxes, had given him approval, they were all overfilled with joy and enthusiasm to get started on the rebuilding.

    A relationship with GOD that is nurtured by regular prayer time is the context by which we can also have our “instant prayer requests” answered favorably. We are taking the lead in the eyes of GOD when we seek to follow and obey HIS Word. In other words, “we lead best, when we follow GOD”, and oftentimes that requires us to make bold moves that only the person to whom GOD has given the vision can fully understand.

    Nehemiah’s personal testimony that he mentions here in verse 18 of this passage, was a key motivating factor to help spur the Jew’s enthusiasm to rebuild their city. The “courage to act” comes from the conviction that GOD is with us in our efforts to do that which HE has called us to do. And we will often face ridicule from those around us, who satan uses, both wittingly and unwittingly, to discourage us from following GOD’s plan.

    Mockery has kept a many Christians from living out, his or her faith. That is why we can all use the example of Nehemiah’s leadership in our own leadership endeavors, and in other trials. His example will help to encourage us to keep our eyes on GOD, especially while being under duress from the spirits of satan.

 

A Sunday school lesson by,

Larry D. Alexander

 

 

Larry Dell Alexander (1953–) - Encyclopedia of Arkansas

 

LARRY D. ALEXANDER'S BOOK BY BOOK BIBLE STUDY

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WEEKLY SUNDAY SCHOOL LESSON

An international Sunday school lesson commentary

For Sunday April 11, 2021

 

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THE FAITH-IN-ACTION PREACHER

(Confessing of sin)

(Ezra 10:1-18)

 

   The Book of Ezra chronicles the story of the return of the Israelites to the land of Palestine following their release from their 70-year captivity in Babylon. When they returned home, they saw it as the fulfillment of GOD’s promise through HIS prophets. They would now receive a second chance to get things right with GOD, WHO had promised to never completely abandon them. They had been judged and punished for their iniquities, and most were excited and ready to re-enter into the land that they had come to love so much.

    In Ezra chapter 1, he had spoke about how GOD had stirred the heart of King Cyrus of Persia to rescind Babylonian policy and allow the Jews to return to Jerusalem, and, how HE had stirred the hearts of the priests and Levites and the leaders of the tribes of Judah and Benjamin to rebuild HIS temple there.

    Ezra chapters 7-10 deals with events that took place in Jerusalem after Ezra’s personal return from Babylon in and around 458 B.C. Fifty-eight years had passed since the Passover celebration that is recorded in Ezra chapter 6, and the Persian Empire is now headed by King Artaxerxes, the grandson of King Darius.

    Ezra was a direct descendant of Aaron, the original Levite priest, and brother of Moses, “the Prophet of Deliverance”. He was also a “Scribe” who was well-versed in “the Law of GOD” that was given to Moses on Mount Sinai. When he came to Jerusalem (chapter 7), King Artaxerxes gave him everything that he asked for, because the hand of GOD was upon him, just as HIS hand had been upon his predecessors, Darius, and Cyrus. Some additional Israelites, as well as some of the priests, Levites, and other temple officials and servants, came up to Jerusalem with Ezra during this seventh year of Artaxerxes reign.

    During this time in Palestine, the teachings of GOD’s Law was being increasingly ignored, and temple worship was becoming more and more lax and routine with each passing day. When Ezra arrived, he brought with him, large donations for the temple, and a royal commission to appoint judges, and to enforce both, Old Testament and Persian Law in Judah. However, he had also been instructed by Artaxerxes to “use the wisdom of GOD” in his appointing of all officials, and to appoint only those who were familiar with GOD’s Law to govern over the people of Judah.

    Ezra himself was charged by Artaxerxes to personally teach all those people who were not familiar with GOD’s Laws, and if they refused to comply with HIS Laws, and the laws of the Persian Empire, they would be immediately punished with “death”. And because Ezra was determined to study and obey the Law of GOD, and to teach GOD’s Word to the people of Israel, GOD graciously blessed him and his company of faithful servants with safety as they traveled through dangerous territories with large amounts of treasure.

    And so, we see here in Ezra chapter 10, that, as a result of Ezra’s faithful works, the people were moved to confess their sins and repent. Here in verse 1, this “Prophet of Faith-in-Action” is seen praying, confessing, and throwing himself to the ground in front of “the Temple of the LORD”, and a large crowd of people, men, women, and children, gathered around and begin to weep bitterly with him.

    That day all the people who were assembled there, confessed their unfaithfulness to GOD, and all the men made a covenant with GOD mainly to divorce their pagan wives, whom they were “unequally yoked with”, and send them away with their children (v.3a). They vowed to, from that day forward, follow the advice of those who respect the commands of GOD, and to strictly obey the Word of GOD moving forward, particularly towards intermarriage.

    The sincerity of Ezra’s distress over Israel’s sin in this passage is emphasized by the intensifying Hebrew verbs that are used to describe his actions in the original language. His physical posture and his spiritual posture are equally expressed here before the LORD, as both his body and spirit exude brokenness and sorrow.

    It is not enough just to be sorry for our sins. It is also a necessity that we correct our ongoing sinful behavior under GOD. Ezra, for example, also went into a rare “total fast”, in other words, lasting all day and all night, from all foods and water, to show GOD the seriousness of his repentant state.

    Ironically, out of the 113 men who had intermarried with pagan women, almost 25% of them were religious leaders. Whenever spiritual decline is seen in Christian leadership, there is very little prospect for the spiritual health of the future Church to convince others to come to CHRIST. Our faith, or lack thereof, is always best exemplified through our behavior, and not so much through our public speech and persona.  

   

A Sunday school lesson by,

Larry D. Alexander

 

 

Larry Dell Alexander (1953–) - Encyclopedia of Arkansas

 

LARRY D. ALEXANDER'S BOOK BY BOOK BIBLE STUDY

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WEEKLY SUNDAY SCHOOL LESSON

An international Sunday school lesson commentary

For Sunday April 4, 2021

 

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THE SUFFERING SERVANT

(GOD gives hope to all who suffer)

(Isaiah 53)

 

   The prophet Isaiah was born in Jerusalem into the family of Amos who was related to the Royal House of Judah. He spent his early years as an official of King Uzziah (Azariah) who reigned over Judah for 52 years (2 Chronicle 26:3). In the year that Uzziah died of leprosy, around 740 B.C. (2 Kings 15:5), Isaiah received his calling from GOD in a stirring vision while in the temple at Jerusalem (Isaiah 6).

     Isaiah was married to a woman described only as “the prophetess” in Isaiah 8:3. He was the father of two sons who bore highly symbolical names, “Shear-jashub” and “Maher-shalal-hash-baz”. Shear-jashub means “a remnant shall return” and is actually a prophesy concerning the return of the Jews to Judah following their 70-year captivity in Babylon.

    Maher-shalal-hash-baz, which is the longest word in Scripture, means “swift spoil, speedy prey”. It prophesies the doom of Damascus and Samaria, and the destruction of Syria and Israel, who had formed an ungodly alliance against Jerusalem.

    Isaiah 52:13-53:13 is the fourth and most compelling of all of the so-called “Servant Songs” of the Holy Bible. This passage contains the Old Testament’s clearest description of “the suffering of CHRIST” which would occur some 700 years later in Jerusalem. This forecasted “Passion Week” would culminate with JESUS’ “death walk to Golgotha”, and subsequent earthly expiration on the cross.

    In Acts 1:3 the word Luke uses for “passion” is “pascho” (pas-kho), and it means “to experience the sensation or impression of pain”. This is the only time in Scripture that this particular word is for “passion”, and there it describes “the suffering of CHRIST” that is depicted in the “Passion Narratives” of the four Gospels (Matthew 26-27, Mark 14-15, Luke 22, and John 19). These particular passages represent the fulfillment of the prophesy of this fourth Servant Song that was spoken and recorded here by Isaiah.

    Theologians of the “Post-Apostolic Age” often struggle to find an explanation as to “why” JESUS had to die. This passage by Isaiah gives us, perhaps the clearest explanation of “why”, that the Scriptures has to offer. Here Isaiah tells us, in effect, that, JESUS was offered up as a “guilt offering”, or “offering of atonement” for the sins of man, past, present, and future (53:10-12). It was the only offering that could be acceptable to GOD the FATHER in Heaven.

    And so, we see here in this passage, “a theology of atonement” being developed. Isaiah tells us in 52:13 that JESUS, the SERVANT, was so badly beaten and bloodied, that, one would have a hard time recognizing if HE was even a human being. He also tells us in 53:2 that there was already nothing physically beautiful or majestic about HIS appearance that would draw anyone to HIM.

    Isaiah also tells us in verse 3, that, in addition to JESUS’ physical suffering, HE would be rejected and despised, and would be a man of sorrow, all too acquainted with bitter grief. Sadly, we would not recognize that it is our weaknesses and sorrows that weighed HIM down in the first place (v.4).

    Isaiah says in verse 5 that we would think that JESUS’ troubles were a product of HIS OWN sins. However, we who are “on the road to salvation” now understand more clearly that HE was wounded and crushed for our sins instead. HE was beaten so that we might have peace, and HE was whipped so that we might be healed.

    In verse 7 Isaiah tells us that JESUS was oppressed and treated harshly, yet HE never said a word. HE was led as a lamb to slaughter, and as a sheep is silent before the shearers, HE did not open HIS mouth. And finally, the prophet says that JESUS would be buried like a criminal, but in a rich man’s grave (see Matthew 27:57-60 regarding Joseph of Aramathea, the rich man who buried JESUS in his own tomb).

    Our LORD and SAVIOR, JESUS CHRIST’s suffering was a unique event in the annals of human history. Its uniqueness lies in the fact that HE is the SON of the LIVING GOD, and that HIS vicarious sacrifice was what won us our salvation. No one, and nothing else could have provided us with such a precious gift. HE was counted among sinners, but in reality, HE actually bore the sins of sinners, and interceded for every man in general, and everyone who follows HIM, in particular.

       

A Sunday school lesson by,

Larry D. Alexander

 

 

Larry Dell Alexander (1953–) - Encyclopedia of Arkansas

 

LARRY D. ALEXANDER'S BOOK BY BOOK BIBLE STUDY

larrydalexanderbiblestudies.blogspot.com

 

Larry D. Alexander's Books and Publications Spotlight

 

Larry D. Alexander - Wikipedia, the free encyclopedia

                                 

LARRY D. ALEXANDER- Official Website

 

Clinton Family Portrait - Wikipedia, the free encyclopedia