WAEC SSCE - Christian Religious Studies - 1997 (Essay)

Bayanin Amsa

(a) Main features of Paul's letter to Philemon

Philemon is a short, personal letter written by Paul (with Timothy) while he was a prisoner, addressed to Philemon, a wealthy Christian of Colossae, together with Apphia, Archippus and the church that met in his house. Its main features are:

• Occasion: Onesimus, Philemon's runaway slave, had fled and possibly wronged his master, but had met Paul, been converted, and become useful to him. Paul now sends him back.
• Warm commendation: Paul opens by thanking God for Philemon's faith and love and for the refreshment he had brought to the saints.
• An appeal, not a command: Though as an apostle Paul could order Philemon, he appeals for love's sake, asking rather than commanding, so that the good deed may be voluntary.
• A plea for forgiveness and acceptance: Paul begs Philemon to receive Onesimus back, no longer as a mere slave but as a beloved brother in Christ.
• A pun and a pledge: Paul plays on the name Onesimus ("useful"), saying he was once useless but is now useful. He offers to repay personally any debt Onesimus owes, while reminding Philemon that he owes Paul his very self.
• Confidence and a personal note: Paul expresses confidence that Philemon will do even more than asked, requests that a lodging be prepared for him, and sends greetings from his companions.

The letter beautifully illustrates Christian brotherhood transcending the barrier between master and slave.

(b) Two reasons why a Christian should forgive others

1. Because God has forgiven us: Having received God's mercy through Christ, we are obliged to extend the same forgiveness to those who wrong us.
2. To maintain peace, unity and love: Forgiveness heals broken relationships, removes bitterness and revenge, and promotes reconciliation and harmony in the community.

Bayanin Amsa

(a) Demands Jesus made of prospective disciples (Luke 9:57-62; Matthew 8:19-22)

As Jesus and His disciples were travelling along the road, a man said to Him, “I will follow you wherever you go.” Jesus replied, “Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay his head.” By this, Jesus demanded that anyone who wished to follow Him must be prepared for hardship, insecurity, sacrifice and self-denial.

Jesus said to another man, “Follow me.” The man replied, “Lord, first let me go and bury my father.” Jesus answered, “Leave the dead to bury their own dead; but as for you, go and proclaim the kingdom of God.” Jesus therefore demanded that commitment to Him and the proclamation of God’s kingdom must take priority over family, social and earthly obligations.

Another man said, “I will follow you, Lord; but first let me go back and say farewell to those at my home.” Jesus told him, “No one who puts his hand to the plough and looks back is fit for the kingdom of God.” Jesus demanded wholehearted, immediate and undivided loyalty from His disciples. A follower must not hesitate, look back or allow attachment to the former life to prevent commitment to the kingdom.

(b) Explanation of one demand

Jesus’ statement that “Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay his head” shows that discipleship is not a life of comfort, pleasure or material gain. The man who promised to follow Jesus wherever He went may have expected honour, wealth and satisfaction. Jesus made him understand that He Himself had no permanent home or earthly comfort.

Therefore, anyone who wants to be a disciple of Jesus must be ready to sacrifice comfort, possessions, security and personal convenience for the sake of the gospel. Such a person must be prepared to endure hardship and suffering rather than seek an easy and pleasurable life. True discipleship requires total physical and spiritual commitment to Christ.

Bayanin Amsa

(a) The event at Bethany: the raising of Lazarus (John 11:1-44)

Lazarus of Bethany, the brother of Mary and Martha, fell seriously ill. His sisters sent word to Jesus, but Jesus said that the sickness was not unto death but for the glory of God, and He deliberately stayed two more days where He was. By the time He arrived at Bethany with His disciples, Lazarus had already died and had been in the tomb four days, and many Jews had come to console Mary and Martha.

When Martha heard that Jesus was coming, she went out to meet Him and said, \"Lord, if you had been here, my brother would not have died,\" yet she added that she still believed God would grant Jesus whatever He asked. Jesus told her, \"Your brother will rise again.\" Martha replied that she knew he would rise again in the resurrection at the last day. It was then that Jesus made the great declaration:

\"I am the resurrection and the life. He who believes in me, though he die, yet shall he live, and whoever lives and believes in me shall never die.\"

Martha confessed her faith, saying that He was the Christ, the Son of God, who was to come into the world. Deeply moved and weeping, Jesus went to the tomb, which was a cave with a stone lying against it. He ordered the stone to be taken away. Martha objected that after four days there would be a stench, but Jesus reminded her that if she believed she would see the glory of God. Jesus lifted up His eyes, thanked the Father for hearing Him, and then cried with a loud voice, \"Lazarus, come out.\" The dead man came out, still bound hand and foot with grave clothes and his face wrapped in a cloth, and Jesus said, \"Unbind him, and let him go.\" As a result many of the Jews who had witnessed the miracle believed in Jesus.

(b) Two lessons we can draw from the declaration

1. Jesus is the source of eternal life and the conqueror of death. For those who believe in Him, physical death of the body is not the end; He gives resurrection and everlasting life, so the believer passes from death into life eternal with God.
2. Faith in Christ is the condition for sharing in this life. Only those who put their trust in Jesus receive the resurrection and life He offers, therefore we must believe in Him as the Christ, the Son of God, through whom the glory of God is made manifest.

Bayanin Amsa

Hosea's marital experience and God's love for Israel (Hosea 1-3)

God commanded the prophet Hosea to take a wife of harlotry, and he married Gomer, the daughter of Diblaim. She bore him children whose names carried prophetic meaning for Israel: Jezreel (God will scatter, announcing judgment on the house of Jehu), Lo-ruhamah (not pitied, meaning God would no longer have mercy on Israel), and Lo-ammi (not my people, meaning Israel had ceased to be God's people).

In time Gomer proved unfaithful and left Hosea to follow other lovers, sinking into adultery and even slavery. Yet God commanded Hosea to go again, love his adulterous wife, and buy her back. Hosea redeemed her for fifteen shekels of silver and a homer and a half of barley, took her back, and required her to dwell with him faithfully, promising that he too would be faithful to her.

How it demonstrates God's love for Israel

Hosea's marriage is a living parable of the relationship between God and Israel:

• Gomer's unfaithfulness represents Israel's spiritual adultery: the nation had forsaken God to worship Baal and other idols and had broken the covenant.
• Hosea's grief and rejection mirror God's sorrow over a faithless people.
• Hosea's willingness to buy back and restore his fallen wife shows that despite Israel's sin, God's steadfast love (hesed) does not fail. God still yearns to redeem, forgive and restore His people if they return to Him.
• The renamed children, later called "my people" and "pitied," point to God's promise of ultimate mercy and reconciliation.

Thus Hosea's painful marriage dramatizes the tension between God's justice, which must punish sin, and His unfailing love, which longs to redeem and restore the wayward.

Bayanin Amsa

(a) The first account of creation (Genesis 1:1 - 2:3)

In the beginning God created the heavens and the earth. The earth was without form and void, darkness was upon the face of the deep, and the Spirit of God moved over the waters. God then created in six days by His spoken word:

• Day one: God said, "Let there be light," and there was light. He separated the light from the darkness, calling the light Day and the darkness Night.
• Day two: God made the firmament (the sky) to divide the waters above from the waters below.
• Day three: God gathered the waters together so that dry land appeared. He called the dry land Earth and the waters Seas, and He made the earth bring forth grass, herbs and fruit trees.
• Day four: God made the sun, the moon and the stars to give light and to mark seasons, days and years.
• Day five: God created the fish and other creatures of the sea, and the birds of the air, and blessed them to be fruitful and multiply.
• Day six: God made the land animals, cattle and creeping things, and finally created man, male and female, in His own image, giving them dominion over all creatures.

God saw that everything He had made was very good. On the seventh day He rested from all His work and blessed and sanctified the day.

(b) Two ways this account demonstrates the nature of God

1. God is almighty and sovereign: He created the whole universe out of nothing simply by His word, showing His unlimited power and authority over all things.
2. God is orderly, wise and good: He created in a logical, purposeful sequence, provided for every creature, and pronounced His work "very good," revealing His wisdom, care and goodness.

Bayanin Amsa

(a) Paul's reaction to the gift from the Philippians (Philippians 4:10-20)

Paul rejoiced greatly in the Lord that the Philippian church had at last revived their care for him by sending him a gift through Epaphroditus. He was careful to explain that he did not speak out of want, for he had learned to be content in whatever state he was, whether abased or abounding, hungry or full; he had learned the secret of contentment, declaring, "I can do all things through Christ who strengthens me."

Nevertheless, he thanked them warmly and commended them for sharing in his trouble. He recalled that in the early days of the gospel, when he left Macedonia, no church shared with him in giving and receiving except the Philippians alone; even in Thessalonica they had sent him help more than once. Paul made clear that he valued not so much the gift itself as the fruit that increased to their credit before God. He described their offering as "a fragrant offering, a sacrifice acceptable and pleasing to God," and assured them that God would supply all their needs according to His riches in glory in Christ Jesus. He closed with praise to God.

(b) Two ways to manifest a true sense of giving in your community

1. Supporting the needy and the work of God: Contributing money, food, clothing or labour to help the poor, the sick, widows, orphans and the church's ministry.
2. Giving cheerfully and sacrificially: Offering help willingly and generously, not grudgingly or for show, sharing even out of one's own lack to meet others' needs.

Bayanin Amsa

(a) Paul's advice on the use of individual talents (Romans 12:3-8)

Paul teaches that every believer has received grace and gifts from God, and that these differ from one member to another just as the human body has many members with different functions. He urges each Christian not to think of himself more highly than he ought, but to think soberly, according to the measure of faith God has given him. Just as the parts of one body work together, so believers form one body in Christ and are members one of another. Therefore each person should humbly recognise his own gift and use it faithfully for the good of the whole body. Paul lists examples of these gifts:

• Prophecy, to be used in proportion to one's faith.
• Service (ministry), to be devoted to serving.
• Teaching, to be used in teaching.
• Exhortation (encouragement), to be used in encouraging others.
• Giving (contributing), to be done with liberality and generosity.
• Leadership (ruling), to be exercised with diligence.
• Acts of mercy, to be shown with cheerfulness.

The gifts are not for personal pride but for building up the community in humility, love and cooperation.

(b) Two ways of applying your talents

1. Serving in the church and community: Using one's ability in teaching, singing, preaching, leadership or acts of mercy to build up others and advance God's work.
2. Generous giving and helping the needy: Sharing one's material resources, skills or time cheerfully to meet the needs of others in society.

Bayanin Amsa

The Parable of the Sower (Matthew 13:1-9, 18-23; Mark 4; Luke 8)

Jesus told the crowd that a sower went out to sow his seed. As he scattered the seed, it fell on four kinds of ground:

• By the wayside (path): Some seed fell on the beaten path, and the birds came and devoured it.
• On rocky ground: Some fell on stony ground with little soil. It sprang up quickly, but because it had no depth of root, the sun scorched it and it withered away.
• Among thorns: Some fell among thorns, and the thorns grew up and choked it so that it yielded no fruit.
• On good ground: Some fell on good soil and brought forth a rich harvest, some a hundredfold, some sixty, some thirty.

Jesus later explained the meaning: the seed is the word of God, and the soils are types of hearers. The wayside stands for those who hear but Satan snatches the word away; the rocky ground for those who receive it with joy but fall away under trials; the thorny ground for those choked by the cares and riches of the world; and the good ground for those who hear, understand, keep the word and bear fruit.

Two lessons from the parable

1. The condition of the heart determines the fruitfulness of God's word: The same word produces different results depending on how it is received, so we must prepare our hearts to receive and obey it.
2. We must guard against distractions that kill spiritual growth: Persecution, worldly cares, riches and pleasures can choke the word, so believers must remain steadfast and bear lasting fruit.

Bayanin Amsa

(a) How David spared the life of Saul

King Saul, jealous of David, pursued him with three thousand chosen men to kill him. On one occasion (1 Samuel 24) Saul entered a cave at En-gedi to relieve himself, not knowing that David and his men were hiding in the recesses of that very cave. David's men urged him to seize the opportunity, saying the Lord had delivered his enemy into his hand. Instead of killing Saul, David quietly crept up and cut off a corner of Saul's robe. Even this troubled David's conscience, for he said he would not stretch out his hand against the Lord's anointed. After Saul left, David called out to him, showed him the piece of the robe as proof that he could have killed him but did not, and Saul wept and acknowledged David's righteousness.

On a second occasion (1 Samuel 26) David and Abishai entered Saul's camp by night while a deep sleep from the Lord had fallen on the men. Abishai offered to pin Saul to the ground with one thrust of the spear, but David refused, saying no one could harm the Lord's anointed and remain guiltless. David only took Saul's spear and water jug from beside his head, then crossed to a far hill and called out, rebuking Abner for failing to guard the king and again proving his innocence. Saul once more admitted his wrong and blessed David.

(b) Two lessons from the story

1. Respect for constituted authority: David refused to harm God's anointed king even when he had the chance, teaching that we must reverence and not take vengeance on those God has placed in authority.
2. Returning good for evil and trusting God: David spared his persecutor and left judgment to God rather than repaying evil with evil, showing self-control, forgiveness and faith that God vindicates the righteous.