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All Lessons were outlined by Bro. Danny Taylor or former Pastor Fred Bryant from Grace Baptist Church in Wichita Falls Texas, except where otherwise noted in lessons.
 John Chapter 7 Distributed by: KJV Bible Studies Website: www.KjvBibleStudies.net Introduction: In the last part of John Chapter 6, we found that Jesus made one thing perfectly clear. Salvation is wholly of the Lord. This week, the seventh chapter deals with Jesus’ next journey to Jerusalem for the Feast of Tabernacles. He was again was accosted by the Jews. The first part of the chapter deals largely with Jesus’ answer. The last half of John 7 completes Jesus’ strained dialogue with Jews at Jerusalem. It was about 6 months until His last Passover and Calvary and therefore His final visit to Jerusalem before His passion. (The reference to passion refers to the sufferings of Jesus Christ from the Last Supper until his crucifixion.)
John 7:1 After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him. John 7:2 Now the Jews' feast of tabernacles was at hand. John 7:3 His brethren therefore said unto him, Depart hence, and go into Judaea, that thy disciples also may see the works that thou doest. In John’s writings, he uses the phrase, “after these things,” on seven different occasions. There is a chronological gap of about six months between John 6 and 7. The synoptic record indicates that during this interval, Jesus had gone to Caesarea- Philippi. Jesus had a purpose in avoiding Galilee as well as Judaea because of the developing antagonism of the Jewish leadership in both areas against Him. He knew the time for both His public presentation as King and His death were not yet at hand. He returned to Galilee with a purpose greater than merely avoiding the Jews at Jerusalem. The reference to Jewry literally means Judea or the region of Jerusalem, the seat of worldwide Judaism. He had not been there for approximately 18 months. He remembered from the events recorded in John 5:18 that even then they were ready to kill Him. In verse 2, the “Jew’s feast of tabernacles” also known as Succoth was one of the seven major feasts of Jehovah. It occurred in late September or early October and lasted a total of eight days. It was one of the three convocations in which all devout Jewish men were to attend each year. It says that Jesus walked in Galilee and he no longer walked in Jewry because they sought to kill him. The religious leaders hated Jesus because He came to fulfill the law, and they were not ready for any kind of change. During the last year of his ministry, Jesus confined His activities to Galilee. He followed the divine schedule that God had laid out for Him. We are now entering the last six months of His life. There is a storm gathering about Jesus at this time, and it would ultimately break in all fury upon Him on the Cross. The Feast of Tabernacles was the first occurrence in these last six months of Jesus’ ministry. We need to remember that Jesus kept all the Law. There were three feasts the every male Jew had to attend in Jerusalem. There was the Feast of the Passover, the Feast of the Tabernacles, and the Feast of Pentecost. The feast of Tabernacles was a feast of great joy as they celebrated Israel’s deliverance out of the land of Egypt. And all through the times of wandering, they lived in tents. You remember how that God guided the people with a cloud in the day and a pillar of fire by night. These were both pictures of our Lord Jesus Christ. Continue Reading in PDF: 
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 John Chapter 6 Distributed by: KJV Bible Studies Website: www.KjvBibleStudies.net Introduction: In the last part of John Chapter 5, Jesus took on the unbelieving Jews and told them directly that unless they believed on Him, they would not be saved and come to the Father. He told them that another would come that was not true, and they would accept him. He was speaking of the Antichrist. This week we get into the sixth chapter which is a lengthy chapter and see the Lord declaring to the people how that He is the Bread of Life. The first part of John 6 presents several related notable events in our Lord’s ministry. (1) He feeds the five thousand and then (2) presents the great discourse on the bread of life. The remainder of John 6 completes the great discourse on the bread of life. Though the essence of it is spiritual indeed, shallow followers of Christ were separated from Him because they were not spiritually discerning. Spiritual truth at times will separate the wheat from the chaff. I. The Feeding of the Five Thousand We see that a great multitude was following Christ in the first two verses. John 6:1 After these things Jesus went over the sea of Galilee, which is the sea of Tiberias. John 6:2 And a great multitude followed him, because they saw his miracles which he did on them that were diseased. Verse one says “After these things Jesus went over the sea of Galilee”. This speaks of how he had left Jerusalem which we read about in Chapter 5 and journeyed up the east side of the Jordan River. We know that Jesus was continually being followed by a crowd. Some in the crowd were interested only in seeing taking part in His miracles. Some came who desired to be healed. Many today are following him for different reasons in this hour, but few are following Him because they love Him. Some come to receive a feeling of blessing from the church message, some come to truly worship the Lord. What is your reason for following Christ? Is it to keep your conscience soothed, or is it because you love God and desire to serve Him. God help us to be people who serve God with a true heart, and worship him with honesty and truth. Following the events of chapter five, Jesus returned to the Galilee region and crossed over to the eastern side. (Note that the sea of Galilee here is equated with Lake Tiberias.) Great multitudes followed Him, having witnessed His earlier miracles. It was spring time and the time of Passover. This was the third Passover, since our Lord’s baptism, and entrance on his public ministry(see John 2:13 5:1). Whether Christ went up to this feast is not certain; some think he did not; but from what is said in John 7:1, it looks as if he did: how nigh it was to the feast, cannot well be said. Thirty days before the feast, they began to talk about it; and especially in the last fifteen days, they made preparations for it, as being at hand; and if there was now so long time to it, there was time enough for Jesus to go to it. Continue reading in PDF:
 John Chapter 5 Distributed by: KJV Bible Studies Website: www.KjvBibleStudies.net Introduction: In Chapter 4, we saw Jesus coming to the woman of Samaria at Jacob’s Well where Jesus explained to her how to be saved and to partake of the Living Water that only Jesus can give. We talked of how this will satisfy our spiritual thirst forever. As we closed in the chapter, we saw Jesus coming back to Cana in Galilee where the nobleman came to Christ with the son that was about to die. Just by speaking to Jesus and showing his faith in Christ, Christ healed the boy without ever going to the home. Jesus is the Great Physician. He can heal our physical maladies, but even more, He can bring us back into a perfect relation with God. The first half of John 5 presents Jesus’ healing of the ‘impotent’ man at the pool of Bethesda. He then defends himself against the subsequent, virulent attack of Jewish critics. In the latter half of this chapter, Jesus focused on two matters: (1) His judgment at the coming resurrections; and (2) the validating four-fold witness of Him. I. Christ at the Pool of Bethesda John 5:1 After this there was a feast of the Jews; and Jesus went up to Jerusalem. Jesus heals the impotent man. “After this” is a reference to events since Jesus last journey to Jerusalem for the Passover recorded in John 2. What feast may be at hand is not totally clear. There were seven major Jewish feasts a year. Jesus goes up to Jerusalem to take part in the feast of the Jews. This feast may have been the feast of Pentecost. Pentecost was one of the three great annual feasts which the law required for every male Israelite to observe in Jerusalem. We see Jesus honoring the Divine Law by going up to Jerusalem at the season of its celebration. It is important to recognize that Jesus did not come to destroy the law, but by observing it and fulfilling it, he glorified God with His life. Mat 5:17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. Mat 5:18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. The requirements for the feasts are found in Deuteronomy chapter 16. Deu 16:1 Observe the month of Abib, and keep the passover unto the LORD thy God: for in the month of Abib the LORD thy God brought thee forth out of Egypt by night. Deu 16:2 Thou shalt therefore sacrifice the passover unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to place his name there. Deu 16:16 Three times in a year shall all thy males appear before the LORD thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the LORD empty:Deu 16:17 Every man shall give as he is able, according to the blessing of the LORD thy God which he hath given thee. Continue Reading in PDF:
 John Chapter 4 Distributed by: KJV Bible Studies Website: www.KjvBibleStudies.net Introduction: In Chapter 3, we saw the explanation of what happens to the lost man or woman when they turn their life over to Christ by repentance and faith. Nicodemus, the ruler of the Jews, did not understand this concept of being “born again” at all. Chapter 3 is about as clear on salvation as any book in the bible. The love of God is shown forth through our Lord and Savior Jesus Christ. Chapter 3 ended with the affirmation about how we are condemned already if we do not believe in the Lord Jesus Christ for salvation. I. Jesus Departs into Galilee John 4:1 When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, John 4:2 (Though Jesus himself baptized not, but his disciples,) Verse one is interesting in that it mentions “when therefore the Lord knew…” Jesus was God himself in the flesh, yet he knew what others thought, even before they spoke. There are many verses in the bible that speak of how he perceived things that were not yet done or spoken. It is important to notice that verse 2 tells us that Jesus did not baptize, and this was done I believe on purpose that man not get the significance of baptism mixed up with salvation. John associates Jesus as Lord for the first time in his gospel. Though John the Baptist’s disciples were becoming jealous that Jesus had more baptisms, Jesus had greater concerns. The Pharisees were picking up on Jesus’ rise to prominence. They already were becoming suspicious of Him, even at this early point in His ministry. Evidently, in His infinite wisdom, He knew the time was not right for a public confrontation with the Pharisees. We see that verse one even states that “Jesus made and baptized more disciples than John.” This points to how that a person is saved and accepts Christ for salvation. Baptism is the first command we are to follow after being saved, and it is our entrance into the local church. But salvation is wholly of the Lord, and water has no significance in being born again. Baptism is a picture (symbolism) of our death to the old life when we enter the baptismal waters, and the picture of the new life when we are raised to walk in newness of life. Acts 19:4 Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. Acts 19:5 When they heard this, they were baptized in the name of the Lord Jesus. Rom 6:4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. Rom 6:5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: Rom 6:6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. Rom 6:7 For he that is dead is freed from sin. Rom 6:8 Now if we be dead with Christ, we believe that we shall also live with him: Rom 6:9 Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. 1 Pet 3:21 The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: 1 Pet 3:22 Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him. Note the words “like figure” pointing to the baptism being a picture of salvation. John 4:3 He left Judaea, and departed again into Galilee. John 4:4 And he must needs go through Samaria. John 4:5 Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. It says that they departed into Galilee because Jesus must needs go through Samaria. Samaria was between Judea and Galilee. When the Jews traveled from Judea to Galilee, they would go around Samaria on the east side and not enter into this country. But Jesus was a Jew, and he did enter the country. We might ask why was it needful for him to go through Samaria. It was due to God having a reason. What happens in our life may not always make sense, but God orders the steps of a good man. Trials may beset us, and we may not understand why things happen the way they do, but trust God. He does have a reason. We see that Jesus first came to the city of Sychar in Samaria. Jesus went directly through Samaria with a specific purpose. The shortest route from Judaea to Galilee was directly through Samaria. Jews often, however, would cross the Jordan and take a more indirect route through Perea to Galilee, avoiding contact with Samaria. As they journeyed on foot, they came to a village in the region of Samaria called Sychar. Some have thought that Sychar was another name for the ancient town of Shechem (modern day Nablous, also called Neapolis). Others believe the west-bank Palestinian village of Askar is the place. In as much as this village is near Mount Gerizim, evidently alluded to shortly, this probably is the better designation. Continue reading lesson in PDF:
 John – Chapter 3 Distributed by: KJV Bible Studies Website: www.KjvBibleStudies.net Introduction: In the last part of Chapter 2 we saw Jesus drive out the moneychangers from the temple. Jesus had been sent from God to save those who would believe, and Jesus was very much against the way that organized religion had turned the Lord’s House into a place of profit. Overview of John 3: The first portion of John 3, Jesus explained the new birth to Nicodemus. He then proceeded to present clearly the gospel. John sets forth one of the clearest most concise summaries of the gospel to be found in the Bible. He concludes this section with piercing insight as to why unsaved men reject and even hate the truth. I. The New Birth John 3:1 There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: John 3:2 The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. Several things should be noted about Nicodemus. First, he was a very religious man. Nicodemus was a leader of Israel. He was a member of the Sanhedrin, the ruling body of the land. His name is of Greek origin, meaning ‘conqueror.’ and he was a member of the Pharisees which was a ‘party’ of Judaism. As a rule, they were the theological conservatives of the day. Though they were doctrinally orthodox, they were steeped in pride, self- righteousness, and practical legalism. One of the Pharisees, one of the strongest religious groups that were very serious about religion. I think this is highly important, in that this man would seek out our Lord. The average man on the street many times does not have a lot of theological training, so he might believe something that was not of God as truth. But a man who had much training, one that was a ruler of the Jews, this man saw that Jesus was no ordinary teacher. He calls him “Rabbi”, showing respect, and states that “Thou art a teacher come from God; for no man can do these miracles that thou doest, except God be with him.” Nicodemus was right … Jesus was far more than a man, He was the Messiah. Is it not true that sometimes those most trained in religious matters can become entangled in the worst snares. The Pharisees boasted that they were the only interpreters of the law as if they possessed the marrow and hidden meaning of Scripture. If anyone claims to be the only one who can interpret the Word of the Lord, know that they are not teaching the truth. The Holy Spirit will open our eyes to the truth if we but let Him work in our lives. 2 Pet 1:20 Knowing this first, that no prophecy of the scripture is of any private interpretation. 2 Pet 1:21 For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. It is also important to note that Nicodemus came to Jesus by night, probably fearing the reproach of the other religious leaders if they say him talking to Jesus. It has been speculated that he came at night to avoid being recognized by others. That being presumed, he evidently was more concerned with the respect of men than of God. Though it is not noted in John 3, he evidently was born again. In John 7:50, he is found defending Jesus before the attacks of the high priest and other Pharisees. Moreover, when Jesus was crucified, Nicodemus participated in the burial, along with Joseph of Arimathea, (John 19:39). John 19:39 And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight. John 19:40 Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. His address of Jesus as Rabbi is also significant. It was a term reserved for the formally schooled Jewish teachers, which Jesus from rural Galilee was not. Nicodemus realized Jesus’ teaching was accredited by the miracles he had recently witnessed. They validated him as a “teacher come from God. For no man can do these miracles that thou doest, except God be with him.” Those that fear to be seen in the light with Christ fear reproach, or they are more concerned with the praise of man. You can always tell preachers who are concerned about the praise of man, they do not preach with Power of the Lord. They are tentative and fear man. We should fear God, not man. John 12:42 Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: John 12:43 For they loved the praise of men more than the praise of God. John 3:3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Here Jesus tells one of the elite religious leaders of the day that not only will he not enter into the kingdom of God, he will not even see it if he is not born again. Give Nicodemus credit, he had dropped the false mask of the Pharisees and came straight to Jesus to find the truth. He hears about something that he has never heard before “Be born again.” The words “Verily, Verily” are translated from the, at times, non-translated word (amhn) amen. The Greek word amen derives directly from the Hebrew (Nma) amen which means ‘verily,’ ‘truly,’ or ‘so be it.’ When preceding a statement, it has the sense of ‘truly.’ Jesus set forth the exclusivity of the new birth. “Except a man be born again, he cannot see the kingdom of God.” John used the term “kingdom of God” only twice in all of his writings. Both are found in John 3:3 and 3:5. 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 John Chapter 2 Distributed by: KJV Bible Studies Website: www.KjvBibleStudies.net e-mail: KjvBibleStudiesM[email protected] Introduction: We continue our study this week on the book of John. In the last 2 weeks, our studies of John have make it vividly clear that Jesus was in the beginning with God and all things that were made were created by Him. The theme of John’s account centers around the Deity of our Savior. In chapter 1, we saw John the Baptist come on the scene as “the voice crying in the wilderness” proclaiming that Jesus was coming soon. And we ended the chapter with Phillip telling Nathanael that they had found the Messiah spoken of by Moses and the prophets. At first he did not believe, but before Jesus was through talking with Nathanael, he not only acknowledged Jesus as the Messiah, but called him the Son of God and the King of Israel. This week we see the first of the many miracles performed in Jesus’ public ministry. Overview of John 2: This chapter presents the earliest days of Jesus’ ministry. Two events are described: (1) His first miracle at the marriage of Cana of Galilee; and, (2) Jesus’ first recorded adult visit to Jerusalem and the Temple during Passover. I. The Marriage at Cana John 2:1 And the third day there was a marriage in Cana of Galilee, and the mother of Jesus was there: John 2:2 And both Jesus was called, and his disciples, to the marriage. We see Jesus accompanying his mother to this wedding. In the study of John by John Calvin, he noted that perhaps this was a relative of the family that was being married since both Mary and Jesus were in attendance. Irregardless, Jesus brought also his disciples to the marriage. One day, when Jesus takes his Bride which is the church, there will be a great marriage supper and all the saved of all time will be in attendance. Not all will be in the bride, but all the saved will be at the wedding feast. We see that it was the third day when there was a marriage. We know that it was three days and three nights that Jesus lay in the grave before He came forth in the resurrection. We know that marriage is a divine institution of God. God established the family and marriage before he established the church. The beginning of the institution of marriage began with the first man and woman on earth, Adam and Eve. The church was not formed until the Lord established it in his earthly ministry. We see that Jesus was called and invited to be there. If you and I want to have a successful and happy marriage, we had better invite the Lord to be with us all the time. Jesus is essential to a successful marriage. The marriage in Cana of Galilee took place on the third day of the week, the traditional day when Jewish virgins were wed. It may be presumed that at least one of the wedding party was a close friend or relative of Mary. She seemed to be involved in the details of the reception banquet. It may also be presumed Joseph was deceased. He does not interact at any time in Jesus’ ministry. Continue reading in PDF:
 John Chapter 1 Distributed by: KJV Bible Studies Website: www.KjvBibleStudies.net e-mail: [email protected] Introduction: We begin a new study this week on the book of John. The Gospel attributed to John is unique from the previous three gospels. They, in considerable degree, parallel each other as they present the life and ministry of our Lord. John, on the other hand, presents aspects of Christ’s life and ministry nowhere else recorded. One reason may be that John wrote later than the other three gospels. Historians have generally taken the position that the Gospel of John was written between A.D. 85 and 90. As the Holy Spirit led him, he presented aspects of Christ’s ministry the others did not. Because John had more than a half a century to reflect upon and understand the transition having been there thru it all. This gospel is perhaps the most spiritually mature. This is particularly so in respect to his clear presentation of salvation. The theme of the Gospel is clear in the initial paragraphs. Jesus Christ is the incarnate Son of God. He is the eternal Word and, in fact, is God. His advent was through His incarnation, a revelation of God as man. The other resounding theme is how one might have eternal life through Christ by trusting Him as Savior. Two words are prominent throughout: “believe” and “life.” Overview of John 1: The synopsis of the entire book is contained therein: (1) Jesus clearly is God. (2) He is Creator, life, and light. (3) Through faith in Him comes salvation. (4) He is the incarnation of the eternal Word. The Apostle then continues his introduction of the life and ministry of Christ. He begins with the ministry of John the Baptist as the forerunner of Christ. More detail is given concerning the incarnate Logos, including John’s description of Him as the Lamb of God and His baptism. Albert Barnes had this to say in the introduction of his study about the book of John. John, the writer of this Gospel, was the son of Zebedee and Salome. His father was a fisherman of Galilee, though it would appear that he was not destitute of property, and was not in the lowest condition of life. He had hired men in his employ as recorded in Mark 1:20. Salome is described as one who attended our Saviour in his travels, and ministered to his wants. Jesus commended his own mother Mary, on the cross, to John, and he took her to his own home (John 19:26,27), with whom, history informs us, she lived until her death, about fifteen years after the crucifixion of Christ; and John was known to Caiaphas, the high-priest, Joh18:15. From all this it would seem not improbable that John had some property, and was better known than any of the other apostles. He was the youngest of the apostles when called, and lived to the greatest age, and is the only one who is supposed to have died a peaceful death. He was called to be a follower of Jesus while engaged with his father and his elder brother James mending their nets at the Sea of Tiberias. I. Christ, the Eternal Word. John 1:1 In the beginning was the Word, and the Word was with God, and the Word was God. John 1:2 The same was in the beginning with God. We see in the start in verse 1 of this account of the Gospel, the words "In the Beginning". This is the same "In the beginning" that is mentioned in Genesis 1:1. Gen 1:1 In the beginning God created the heaven and the earth. Jesus was there with God the Father and the Holy Spirit when all things were created. The Word, which is mentioned in verse one, is Jesus Christ. Note verse 14 makes that perfectly clear. John 1:14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. The term translated as Word is the Greek (logov) logos. Verse 14 makes it clear in what sense John used it. There it is recorded, “And the Word was made flesh and dwelt among us.” Without question “the Word” is none other than Jesus Christ. In verse 2, “The same” is direct reference to the Word who was in the beginning with God. (1) The Word was present when the beginning began. (2) The Word was in fact God. (3) The Word was with God. What is clear is not only the Deity of Jesus Christ, but also the fact that He is coequal of a plurality within the Godhead. Continue reading in PDF:
 Ezra Chapter 10 Distributed by: KJV Bible Studies Website: www.KjvBibleStudies.net e-Email: [email protected] Introduction: In this final chapter, Ezra demanded separation in verses 1-5. He assembled the people in verses 6-14; and separation was implemented in verses 15-44. I. The People Confess Their Sin Ezr 10:1 Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore. Further insight into the intensity of Ezra’s prayer is noted in that he had “confessed, weeping and casting himself down before the house of God.” One thing that stands out is that Ezra had a great understanding and fear of God’s holiness. Because of his adherence to God’s holy nature, he himself was deeply vexed by the sin he had discovered. Upon rising from prayer, he found others of Israel, “a very great congregation of men and women and children,” had joined him and with him “wept sore.” A large number of God’s people joined in the godly sorrow over sin in their ranks. Ezr 10:2 And Shechaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land: yet now there is hope in Israel concerning this thing. Ezr 10:3 Now therefore let us make a covenant with our God to put away all the wives, and such as are born of them, according to the counsel of my lord, and of those that tremble at the commandment of our God; and let it be done according to the law. Ezr 10:4 Arise; for this matter belongeth unto thee: we also will be with thee: be of good courage, and do it. Evidently, some of those who joined with Ezra in penance were guilty parties. One named Shechaniah stood and likewise confessed the sin of the people. Exactly who Shechaniah was is not clear. In chapter 8:3-5, the sons of Shechaniah are mentioned among those who returned with Ezra. Implied is he was of that party. However, he uses the first person plural we in confessing the sin. Whether that is an editorial we or whether he himself was involved in the sin is not clear. In any event, he saw hope in the matter. Shechaniah proposed putting away all the alien wives and even the children born of them. This presents many issues. First, what he proposed would be of profound emotional distress. Yet, he was willing to do something very difficult in order to return to a holy and right position before God. Moreover, he proposed how this be “done according to the law” (i.e., of Moses). This leads us to the difficult matter of divorce. What he may have had in mind is Deuteronomy 24:1 where in the law of Moses, divorce was allowed if and only if there was found “uncleanness” in the woman. (It was a patriarchal culture with the man holding the majority of the rights.) Continue Reading in PDF:
 Ezra Chapter 8 Distributed by: KJV Bible Studies Website: www.KjvBibleStudies.net e-Email: [email protected] Introduction: Chapter 8 details of the actual expedition to Jerusalem are briefly detailed, to include the companions of Ezra in verses 1-20, Ezra beseeching God’s blessing in verses 21-23, and the funds appropriated to the priests in verses 24- 30, and Ezra arriving at Jerusalem in verses 31-36. I. Genealogy of Those Who Returned with Ezra Ezr 8:1 These are now the chief of their fathers, and this is the genealogy of them that went up with me from Babylon, in the reign of Artaxerxes the king. Ezr 8:2 Of the sons of Phinehas; Gershom: of the sons of Ithamar; Daniel: of the sons of David; Hattush. Ezr 8:3 Of the sons of Shechaniah, of the sons of Pharosh; Zechariah: and with him were reckoned by genealogy of the males an hundred and fifty. Ezr 8:4 Of the sons of Pahathmoab; Elihoenai the son of Zerahiah, and with him two hundred males. Ezr 8:5 Of the sons of Shechaniah; the son of Jahaziel, and with him three hundred males. Ezr 8:6 Of the sons also of Adin; Ebed the son of Jonathan, and with him fifty males. Ezr 8:7 And of the sons of Elam; Jeshaiah the son of Athaliah, and with him seventy males. Ezr 8:8 And of the sons of Shephatiah; Zebadiah the son of Michael, and with him fourscore males. Ezr 8:9 Of the sons of Joab; Obadiah the son of Jehiel, and with him two hundred and eighteen males. Ezr 8:10 And of the sons of Shelomith; the son of Josiphiah, and with him an hundred and threescore males. Ezr 8:11 And of the sons of Bebai; Zechariah the son of Bebai, and with him twenty and eight males. Ezr 8:12 And of the sons of Azgad; Johanan the son of Hakkatan, and with him an hundred and ten males. Ezr 8:13 And of the last sons of Adonikam, whose names are these, Eliphelet, Jeiel, and Shemaiah, and with them threescore males. Ezr 8:14 Of the sons also of Bigvai; Uthai, and Zabbud, and with them seventy males. Ezra lists the men (and their families) who would make the journey back to Jerusalem with him. Only men are noted, though it is clear entire families were involved from verse 8:21. Ezr 8:21 Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of him a right way for us, and for our little ones, and for all our substance. The number of men noted totals 1,496 (not including their families and some presumed servants). The total migration no doubt therefore totaled well over five thousand people. II. Ezra Sends for the Levites. Ezr 8:15 And I gathered them together to the river that runneth to Ahava; and there abode we in tents three days: and I viewed the people, and the priests, and found there none of the sons of Levi. Ezr 8:16 Then sent I for Eliezer, for Ariel, for Shemaiah, and for Elnathan, and for Jarib, and for Elnathan, and for Nathan, and for Zechariah, and for Meshullam, chief men; also for Joiarib, and for Elnathan, men of understanding. Ezr 8:17 And I sent them with commandment unto Iddo the chief at the place Casiphia, and I told them what they should say unto Iddo, and to his brethren the Nethinims, at the place Casiphia, that they should bring unto us ministers for the house of our God. Ezr 8:18 And by the good hand of our God upon us they brought us a man of understanding, of the sons of Mahli, the son of Levi, the son of Israel; and Sherebiah, with his sons and his brethren, eighteen; Ezr 8:19 And Hashabiah, and with him Jeshaiah of the sons of Merari, his brethren and their sons, twenty; Ezr 8:20 Also of the Nethinims, whom David and the princes had appointed for the service of the Levites, two hundred and twenty Nethinims: all of them were expressed by name. The Nethinims: all of them were expressed by name. As the expedition assembled for departure, they met along the river Ahava (somewhere in the region of Babylon). They tarried to get organized for final departure, Ezra discovered that there were no Levites with them. He therefore sent word back to what evidently was a place where many Levites lived (Casiphia) and sought for volunteers to join with them. As a result, a total of 38 Levites agreed to go. Also two 220 Nethinims (official servants of the Levite and the Temple) volunteered to go. (This was in addition to the numbers mentioned above.) Continue Reading in PDF:
 Ezra Chapter 7 Distributed by: KJV Bible Studies Website: www.KjvBibleStudies.net e-Email: [email protected] Introduction: Chapter 7 presents the actual coming of Ezra to Jerusalem. Again, there is remarkable evidence of God’s providential intervention in prospering His work. God put into the heart of another Persian king to underwrite, protect, and further strengthen God’s people and work. There is some conflict among commentators concerning the historical placement of events. Some take the position chapters seven and eight are about a year after the events of the chapter six and the completion of the Temple. Contextually, that certainly is plausible. However, others based upon historical details pertaining to the kings of Persia place this time approximately 58 years later or about B.C. 458. The conflict centers around exactly who is the Artaxerxes mentioned. Part of the problem rests in how the name Artaxerxes had become a generic title of Persian kings similar to the Roman use of the name/title, Caesar. Most recent commentators take the position this Artaxerxes was one who ruled later than at the time in chapter 6 and that's why the interval of 58 years. Insight into understanding these two chapters is in noting that the first ten verses of chapter 7 present a summary of the greater mission which is detailed in the rest of chapter 7 and through chapter 8. From Ezra’s perspective, the first six chapters of this book are historical. The final four are autobiographical. I. Ezra Sent to Teach the People Ezr 7:1 Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah, Ezr 7:2 The son of Shallum, the son of Zadok, the son of Ahitub, Ezr 7:3 The son of Amariah, the son of Azariah, the son of Meraioth, Ezr 7:4 The son of Zerahiah, the son of Uzzi, the son of Bukki, Ezr 7:5 The son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest: Though the context would seem to suggest a rather short interval after chapter six, we will proceed with the assumption that these proceedings took place 58 years later. Ezra here presents his priestly pedigree, establishing his lineage back to Eleazar the son of Aaron. Continue reading in PDF:
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