WAEC SSCE - Christian Religious Studies - 1991 (Essay)

Bayanin Amsa

Peter's defence of his role in the conversion of Cornelius (Acts 11:1-18)

When Peter returned to Jerusalem, the apostles and the brethren of the circumcision party criticized him, saying, "Why did you go to uncircumcised men and eat with them?" Peter then explained the matter to them step by step:

• While praying in the city of Joppa he fell into a trance and saw a vision: something like a great sheet let down from heaven by four corners, containing all kinds of animals, reptiles and birds.
• A voice said, "Rise, Peter; kill and eat." Peter refused, saying nothing common or unclean had ever entered his mouth. The voice answered, "What God has cleansed, you must not call common." This happened three times, then all was drawn up again into heaven.
• At that moment three men sent from Caesarea by Cornelius arrived at the house, and the Spirit told Peter to go with them, making no distinction.
• Peter went with the six brethren to the man's house. Cornelius told how an angel had directed him to send for Peter to hear a message of salvation.
• As Peter began to speak, the Holy Spirit fell on them just as on the apostles at the beginning. Peter remembered the word of the Lord, "John baptized with water, but you shall be baptized with the Holy Spirit."
• He concluded, "If then God gave the same gift to them as He gave to us... who was I that I could withstand God?"

On hearing this the critics were silenced and glorified God, saying, "Then to the Gentiles also God has granted repentance unto life."

Use made of the incident at the Council of Jerusalem (Acts 15:7-11)

At the Council of Jerusalem, when there was sharp dispute over whether Gentile converts must be circumcised and keep the Law of Moses, Peter rose and appealed to the Cornelius experience as proof of God's will. He reminded the assembly that God had chosen him to preach to the Gentiles, that God who knows the heart bore witness to them by giving them the Holy Spirit just as He did to the Jews, and that God made no distinction between Jew and Gentile, cleansing their hearts by faith. He therefore argued that they should not put a yoke on the Gentiles which neither they nor their fathers were able to bear, concluding that both Jews and Gentiles are saved through the grace of the Lord Jesus. His testimony helped the Council to decide that Gentiles need not be circumcised.

Bayanin Amsa

(a) How James dealt with the problem of partiality in the church (James 2:1-13)

James warned believers, "My brethren, show no partiality as you hold the faith of our Lord Jesus Christ, the Lord of glory." He illustrated the fault: if a man with gold rings and fine clothing enters the assembly, and also a poor man in shabby clothing, and the church pays attention to the rich man, saying, "Have a seat here, please," while telling the poor man, "Stand there," or "Sit at my feet," they have made distinctions among themselves and become judges with evil thoughts.

He corrected them with the following arguments:

• God has chosen the poor of this world to be rich in faith and heirs of the kingdom; to dishonour the poor is to despise those whom God has honoured.
• It is often the rich who oppress believers, drag them into court, and blaspheme the noble name by which they are called.
• The royal law of Scripture, "You shall love your neighbour as yourself," must be fulfilled; if they show partiality they commit sin and are convicted by the law as transgressors.
• Whoever keeps the whole law but fails in one point is guilty of all; therefore favouritism is a serious breach of God's law.
• They should speak and act as those who will be judged under the law of liberty, for judgement is without mercy to one who shows no mercy, yet mercy triumphs over judgement.

(b) Two ways the church today falls short of James' standard

1. Respect of persons based on wealth and status: The church today often gives special seats, titles, recognition and honour to rich and influential members, while the poor are neglected or looked down upon.
2. Neglect of the poor and needy: Instead of caring for the poor, widows and the disadvantaged, many churches concentrate resources and attention on the wealthy, contrary to the impartial love James demanded.

Bayanin Amsa

(a) The circumstances that led to the gift of manna and quails (Exodus 16)

• After the Israelites crossed the Red Sea, they journeyed into the wilderness of Sin, between Elim and Sinai, in the second month after leaving Egypt.
• There the whole congregation of Israel murmured against Moses and Aaron because they had no food. They complained, Would that we had died by the hand of the Lord in the land of Egypt, when we sat by the fleshpots and ate bread to the full, for you have brought us out into this wilderness to kill this whole assembly with hunger.
• The Lord told Moses, Behold, I will rain bread from heaven for you, and the people were to gather a day's portion every day to test whether they would walk in His law.
• On the sixth day they were to gather twice as much and prepare it, so that they need not gather on the Sabbath.
• Moses and Aaron told the people that in the evening they would know that the Lord had brought them out of Egypt, and in the morning they would see His glory, for the Lord had heard their grumbling, which was not against Moses but against the Lord.
• That evening quails came up and covered the camp, and in the morning there was a layer of dew around the camp. When the dew was gone, a fine, flake-like thing lay on the ground. The people said, What is it? (manna), and Moses told them, It is the bread which the Lord has given you to eat.
• They gathered it each morning, an omer for each person; it bred worms if kept overnight except on the Sabbath, and it fell for forty years until they reached the border of Canaan.

(b) What this episode reveals of the nature of God

1. God is a faithful provider who supplies the daily needs of His people even in a barren wilderness.
2. God is patient and merciful, feeding the Israelites despite their grumbling and ingratitude.
3. God is holy and orderly, using the manna to teach obedience, trust and reverence for the Sabbath.
4. God is all-powerful, able to bring bread from heaven and quails from the sky, showing His control over nature.
5. God is a keeper of covenant who cares for His chosen people continually throughout their journey.

Bayanin Amsa

(a) The teaching of Jeremiah and Ezekiel on the New Covenant (Jeremiah 31:31-34; Ezekiel 36:24-28; 11:19-20)

Jeremiah's teaching:

• The Lord promised, Behold, the days are coming when I will make a new covenant with the house of Israel and the house of Judah.
• It would not be like the old covenant made at the Exodus, which they broke, though the Lord was a husband to them.
• Under the new covenant God would put His law within them and write it on their hearts, so that obedience would spring from an inward change rather than external commands on tablets of stone.
• He would be their God and they would be His people.
• They would all know the Lord personally, from the least to the greatest, so that no one would need to teach his neighbour to know Him.
• God would forgive their iniquity and remember their sin no more.

Ezekiel's teaching:

• God promised to gather His people from the nations and bring them back to their own land.
• He would sprinkle clean water on them to cleanse them from all their uncleanness and idols.
• He would give them a new heart and put a new spirit within them, removing the heart of stone and giving a heart of flesh.
• He would put His own Spirit within them and cause them to walk in His statutes and obey His rules.
• Then they would be His people and He would be their God, dwelling in a renewed relationship of obedience and holiness.

(b) Ways our society has deviated from this teaching

1. Widespread disobedience to God's laws, with many living in sin, injustice and immorality despite outward religion.
2. Idolatry in the form of love of money, materialism and worship of pleasure, wealth and power in place of God.
3. Formal, heartless religion, keeping outward ceremonies while the heart remains unchanged, contrary to the inward law God desires.
4. Lack of true knowledge of God, so that many claim His name yet neither know Him nor obey Him.
5. Unforgiveness, hatred and division among people, instead of the reconciled, holy community the covenant envisions.

Bayanin Amsa

Behavioural patterns Peter recommended for Christian servants living among non-Christians (1 Peter 2:18-25)

Peter addressed Christian servants (household slaves) who served under both believing and unbelieving masters, and set out how they should conduct themselves:

• Submission and respect: "Servants, be submissive to your masters with all respect," not only to those who are kind and gentle, but also to the overbearing (harsh) ones.
• Patient endurance of unjust suffering: It is a credit before God when, being mindful of God, a servant endures pain while suffering unjustly. There is no credit in enduring a beating deserved for wrongdoing, but if a servant suffers for doing right and takes it patiently, that has God's approval.
• Doing what is right and avoiding evil: They should be conscious of God and behave uprightly, giving no cause for punishment through wrongdoing.
• Following the example of Christ: Christ suffered for us, leaving an example that we should follow in His steps. He committed no sin, no deceit was found in His mouth; when reviled He did not revile in return; when He suffered He did not threaten, but trusted (committed) Himself to God who judges justly.
• Bearing wrong without retaliation: Like Christ who bore our sins on the tree that we might die to sin and live to righteousness, they should not repay evil for evil but bear injustice patiently, having returned to the Shepherd and Guardian of their souls.

In summary, Peter urged Christian servants to be submissive, respectful, patient in unjust suffering, upright in conduct, non-retaliatory, and to imitate the meek and enduring example of Christ.

Bayanin Amsa

(a) Paul's list of nine spiritual gifts (1 Corinthians 12:8-10) - six manifested in the church today

Paul teaches that the same Spirit distributes a variety of gifts for the common good. The nine gifts are: the utterance of wisdom, the utterance of knowledge, faith, gifts of healing, working of miracles, prophecy, ability to distinguish between spirits, various kinds of tongues, and the interpretation of tongues.

Six of these that are manifested in the church today are:

1. The gift of prophecy.
2. Gifts of healing.
3. Various kinds of tongues (speaking in tongues).
4. The interpretation of tongues.
5. The utterance of wisdom.
6. The utterance of knowledge.

(Other acceptable ones include faith, working of miracles, and discernment of spirits.)

(b) How any three of them are seen in action

• Gift of prophecy: Spirit-filled members and ministers speak forth God's word for edification, exhortation and comfort, foretelling and forth-telling God's will, guiding, warning and encouraging the congregation.
• Gifts of healing: Through the laying on of hands and prayer, the sick, the blind, the lame and those with various diseases are restored to health, confirming the power of God at work in the church.
• Speaking in tongues and its interpretation: During worship a believer utters a message in an unknown tongue as the Spirit gives utterance, and another with the gift of interpretation explains its meaning so that the whole church may be built up.

Bayanin Amsa

(a) The parable of the Wheat and the Tares (Matthew 13:24-30) and its interpretation (Matthew 13:36-43)

Jesus said the kingdom of heaven may be compared to a man who sowed good seed in his field. But while men were asleep, his enemy came and sowed tares (weeds) among the wheat and went away. When the plants grew and bore grain, the tares also appeared. The servants of the householder came and asked, "Sir, did you not sow good seed in your field? How then has it weeds?" He answered, "An enemy has done this." The servants offered to go and gather the weeds, but he said, "No; lest in gathering the weeds you root up the wheat along with them. Let both grow together until the harvest; and at harvest time I will tell the reapers, Gather the weeds first and bind them in bundles to be burned, but gather the wheat into my barn."

Interpretation given by Jesus:

• The sower of the good seed is the Son of Man (Jesus).
• The field is the world.
• The good seed represents the sons (children) of the kingdom.
• The tares are the sons of the evil one.
• The enemy who sowed them is the devil.
• The harvest is the close of the age (the end of the world).
• The reapers are the angels.

Just as the weeds are gathered and burned with fire, so it will be at the close of the age. The Son of Man will send his angels, and they will gather out of his kingdom all causes of sin and all evildoers, and throw them into the furnace of fire, where there will be weeping and gnashing of teeth. Then the righteous will shine like the sun in the kingdom of their Father.

(b) Application of the parable to the church today

• Good and bad people (true and false believers) exist side by side in the church; the visible church is a mixture, not a pure body.
• It teaches patience and tolerance; the church should not hastily condemn or expel members, since final judgement belongs to God.
• Final separation and judgement will be carried out by God through His angels at the end of the age, not by human beings.
• It warns believers to remain faithful and fruitful, for the righteous will be rewarded and the wicked punished.
• It reminds the church that the devil is always at work sowing evil even among genuine believers, so members must be watchful and not sleep spiritually.

Bayanin Amsa

The miracle of healing at the pool of Bethzatha (Bethesda) - John 5:1-18

Jesus went up to Jerusalem for a feast of the Jews. By the Sheep Gate there was a pool, called in Hebrew Bethzatha, which had five porches (porticoes). In these lay a multitude of invalids, blind, lame and paralysed, waiting for the moving of the water; for it was believed that an angel of the Lord came down at certain times to trouble the water, and whoever stepped in first after the troubling was healed of whatever disease he had.

One man was there who had been ill for thirty-eight years. When Jesus saw him lying there and knew that he had been in that condition for a long time, He asked him, "Do you want to be healed?" The sick man answered, "Sir, I have no man to put me into the pool when the water is troubled, and while I am going, another steps down before me." Jesus said to him, "Rise, take up your pallet (bed), and walk." At once the man was healed, took up his bed and walked. Now that day was the Sabbath. Later Jesus found him in the temple and said, "See, you are well! Sin no more, that nothing worse befall you." The man went away and told the Jews that it was Jesus who had healed him.

The two reasons why Jesus was criticized by the Jews:

1. He healed and told the man to carry his bed on the Sabbath day. The Jews accused Him of breaking the Sabbath law, since carrying a burden and healing were regarded as work forbidden on the Sabbath.
2. He called God His own Father, making Himself equal with God. When Jesus said, "My Father is working still, and I am working," the Jews sought all the more to kill Him because He was claiming a unique relationship with God and thus blaspheming in their view.

Bayanin Amsa

David spares the life of Saul (1 Samuel 24; a similar episode in 1 Samuel 26)

• King Saul, jealous of David, pursued him with three thousand chosen men to seek him in the Wilderness of En-gedi.
• Saul went into a cave to relieve himself, not knowing that David and his men were hiding in the innermost parts of that very cave.
• David's men urged him, saying this was the day the Lord had promised to deliver his enemy into his hand, that he might do to Saul as he wished.
• Instead of killing Saul, David arose stealthily and cut off a corner of Saul's robe. Yet afterward David's heart smote him for even doing that.
• He restrained his men and would not allow them to attack Saul, saying, The Lord forbid that I should do this thing to my lord, the Lord's anointed, to put out my hand against him, seeing he is the anointed of the Lord.
• When Saul had left the cave, David went out and called after him, bowing to the ground. He showed Saul the corner of his robe as proof that he could have killed him but spared him, declaring, See, there is no evil or treason in my hands. He appealed to the Lord to judge between them.
• Saul was moved to tears and admitted, You are more righteous than I, for you have repaid me good, whereas I have repaid you evil. He acknowledged that David would surely be king, and asked David to swear not to cut off his descendants. Then Saul went home.

Three significant lessons

1. Respect for God-given authority. David refused to harm the Lord's anointed, teaching reverence for rightful leadership and leaving judgment to God.
2. Returning good for evil. David repaid Saul's hatred with mercy, showing that we should not take revenge but overcome evil with good.
3. Trust in God's timing and justice. David waited patiently for God to make him king rather than seizing the throne by murder, teaching us to trust God to defend and vindicate us.