WAEC SSCE - Christian Religious Studies - 2005 (Essay)

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(a)(i) The names of Hosea's three children (Hosea 1:2-9)

At the Lord's command Hosea married Gomer, the daughter of Diblaim, and she bore him three children whose names were prophetic signs to Israel:

1. Jezreel (a son).
2. Lo-Ruhamah (a daughter).
3. Lo-Ammi (a son).

(a)(ii) The meaning of each name

• Jezreel means "God sows" or "God scatters." The name announced that God would soon punish the house of Jehu for the blood shed at Jezreel and would break the bow of Israel in the Valley of Jezreel, bringing an end to the kingdom of the house of Israel.
• Lo-Ruhamah means "not pitied" or "no mercy." It declared that God would no longer have mercy on the house of Israel to forgive them, though He would still show mercy to Judah.
• Lo-Ammi means "not my people." It was the most severe, for God said, "You are not my people, and I am not your God," signifying the breaking of the covenant relationship because of Israel's unfaithfulness and idolatry.

Through these names Hosea preached that Israel's persistent sin had turned the loving relationship between God and His people into one of judgement, though the prophecy also held out hope of a future restoration.

(b) Three ways names are significant in my society

• They express circumstances of birth or family history. A name may record events surrounding a child's birth, such as joy, sorrow, the day or the season, thereby preserving family memory.
• They convey the parents' beliefs, prayers or hopes. Many names are prayers or thanksgivings to God, expressing gratitude or the aspirations the parents hold for the child.
• They mark identity and belonging. A name links a person to a family, lineage, community, tribe or religion, giving a sense of identity and continuity.

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(a) Why, according to Paul, believers should prepare for the second coming of the Lord (1 Thessalonians 5:1-11)

Paul reminded the Thessalonians that they had no need for anything to be written about the times and seasons, for they knew perfectly well that the day of the Lord will come like a thief in the night. When people are saying, "Peace and security," then sudden destruction will come upon them as labour pains come upon a pregnant woman, and there will be no escape.

He therefore urged believers to prepare because they are not in darkness for that day to surprise them like a thief. They are all children of light and children of the day; they do not belong to the night or to darkness. So they should not sleep as others do, but keep awake and be sober. Those who sleep, sleep at night, and those who get drunk are drunk at night. But since believers belong to the day, they must be sober, putting on the breastplate of faith and love, and for a helmet the hope of salvation. God has not destined them for wrath but to obtain salvation through the Lord Jesus Christ, who died for them so that whether they are awake or asleep they might live with Him. Therefore they should encourage one another and build one another up, living holy, watchful and ready lives.

(b) Two reasons why the second coming is significant

• It is the time of final judgement and reward. Christ will return to judge the living and the dead, rewarding the faithful with eternal life and punishing the wicked, so believers must live rightly.
• It is the fulfilment of the believer's hope and salvation. The second coming completes God's plan of redemption, when the dead in Christ will rise and the faithful will be gathered to be with the Lord for ever.

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(a) Paul's advice on family life in his Epistle to the Colossians (Colossians 3:18-21; cf. 3:12-25)

Paul addressed each member of the household in turn, showing that a Christian home is ordered under the Lord:

• Wives are to submit to their husbands, as is fitting in the Lord.
• Husbands are to love their wives and not be harsh or bitter towards them.
• Children are to obey their parents in everything, for this pleases the Lord.
• Fathers (parents) are not to provoke their children, lest they become discouraged.

He set this counsel within a wider call to the whole family to put on compassion, kindness, humility, meekness and patience, to forgive one another as the Lord forgave them, and above all to put on love, which binds everything together in perfect harmony. Whatever they did, in word or deed, they were to do in the name of the Lord Jesus, giving thanks to God. In this way the home becomes a place governed by love, mutual respect and the fear of God.

(b) Three ways the family can be firmly established

• Through love, respect and mutual submission. When husband, wife and children love and honour one another, the home is peaceful and united.
• Through the worship of God and prayer. A family that prays together, worships God and lives by His word remains strong and protected.
• Through discipline and good upbringing of children. Training children in godliness, obedience and hard work, while parents show good example, keeps the family stable and productive.

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(a) The war between Israel and the Canaanites in the time of Deborah (Judges 4-5)

After the death of Ehud, the Israelites again did evil, and God allowed them to be oppressed for twenty years by Jabin, king of Canaan, who reigned in Hazor. His army commander was Sisera, who had nine hundred chariots of iron and cruelly oppressed Israel. At that time Deborah, a prophetess, was judging Israel; she sat under the palm tree of Deborah in the hill country of Ephraim, and the people came to her for judgement.

Deborah summoned Barak son of Abinoam and delivered God's command: he was to take ten thousand men of Naphtali and Zebulun to Mount Tabor, and God would draw out Sisera with his chariots to the River Kishon and deliver him into Barak's hand. Barak replied, "If you will go with me, I will go; but if you will not go with me, I will not go." Deborah agreed but foretold that the honour of the victory would not be Barak's, for the Lord would sell Sisera into the hand of a woman.

When the battle came, the Lord routed Sisera and all his chariots and army before Barak; a rainstorm flooded the Kishon and bogged down the chariots. Sisera fled on foot and came to the tent of Jael, wife of Heber the Kenite. She welcomed him, gave him milk, and covered him. When he fell asleep exhausted, she took a tent peg and a hammer and drove it through his temple, killing him. Thus God subdued Jabin, and the land had rest for forty years. Deborah and Barak then sang a song of victory praising God.

(b) Three ways Christians can benefit from Deborah's leadership qualities

1. Courage and boldness: like Deborah, Christians should be courageous in confronting evil and challenges, trusting God rather than being paralysed by fear.
2. Faith and dependence on God: her confidence rested on God's word and promise; believers should undertake tasks in reliance on God, who gives victory.
3. Wisdom, inspiration and selfless service: as a wise judge and leader she inspired and mobilised others (like Barak) for a common cause; Christians should lead, encourage and serve their communities faithfully, giving glory to God.

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(a)(i) The circumstances that led to the question "Saul, Saul, why do you persecute me?" (Acts 9:1-9)

Saul of Tarsus was a fierce persecutor of the early church. Still breathing threats and murder against the disciples of the Lord, he went to the high priest and asked for letters to the synagogues at Damascus, so that if he found any belonging to the Way, whether men or women, he might bring them bound to Jerusalem. As he journeyed and drew near to Damascus, suddenly a light from heaven flashed around him. He fell to the ground and heard a voice saying to him, "Saul, Saul, why do you persecute me?"

(a)(ii) The events after the quotation up to Saul's baptism

Saul asked, "Who are you, Lord?" The voice replied, "I am Jesus, whom you are persecuting. But rise and enter the city, and you will be told what you are to do." The men travelling with him stood speechless, hearing the voice but seeing no one. Saul rose from the ground, but though his eyes were open he could see nothing, so they led him by the hand into Damascus. For three days he was without sight and neither ate nor drank.

Meanwhile the Lord spoke in a vision to a disciple named Ananias, telling him to go to the house of Judas on Straight Street and ask for Saul of Tarsus, who was praying and had seen in a vision a man named Ananias coming to restore his sight. Ananias objected because of Saul's evil reputation, but the Lord said Saul was a chosen instrument to carry His name before the Gentiles, kings and the children of Israel, and would suffer for His name. Ananias went, laid his hands on Saul and said, "Brother Saul, the Lord Jesus who appeared to you on the road has sent me that you may regain your sight and be filled with the Holy Spirit." Immediately something like scales fell from his eyes and he regained his sight. He rose and was baptized, then took food and was strengthened.

(b) Two ways the experience affected Saul's life

• It transformed him from a persecutor into a preacher. The one who had hunted Christians became the great apostle Paul, boldly proclaiming that Jesus is the Son of God.
• It committed him to a life of service and suffering for Christ. He devoted himself to spreading the gospel among the Gentiles and willingly endured hardship, imprisonment and persecution for the Lord's sake.

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(a)(i) Circumstances that led to the healing of Naaman (2 Kings 5:1-14)

Naaman was the commander of the army of the king of Aram (Syria), a great and honourable man in his master's sight, and a mighty warrior. Yet he was a leper. During a Syrian raid a young Israelite girl had been captured and made a servant to Naaman's wife. She told her mistress that if only Naaman would go to the prophet in Samaria, he would be cured of his leprosy.

When the report reached Naaman, the king of Aram sent him with a letter, ten talents of silver, six thousand shekels of gold and ten changes of clothing to the king of Israel. The king of Israel tore his clothes in distress, thinking the request was a pretext for a quarrel. When Elisha the prophet heard of it, he sent word for Naaman to be sent to him. Naaman came with his horses and chariots and stood at Elisha's door. Elisha did not come out but sent a messenger to say, "Go and wash in the Jordan seven times, and your flesh shall be restored." Naaman was angry, expecting the prophet to come out, call on God, wave his hand and heal him; he complained that the rivers Abana and Pharpar of Damascus were better than the waters of Israel. But his servants reasoned with him, saying that if the prophet had asked something great he would have done it, so how much more a simple command to wash. He then went down and dipped himself seven times in the Jordan, and his flesh was restored like that of a little child, and he was clean.

(a)(ii) Naaman's reaction to his healing

Naaman returned with his whole company to Elisha, stood before him and confessed, "Now I know that there is no God in all the earth but in Israel." He urged the prophet to accept a gift, but Elisha firmly refused. Naaman then asked for two mule-loads of Israelite earth so that he might build an altar and worship only the Lord, and he begged pardon for the times he would have to bow with his master in the temple of Rimmon.

(a)(iii) The incident that followed

Gehazi, Elisha's servant, was greedy and ran after Naaman. He lied, saying his master needed silver and clothing for two young prophets. Naaman gladly gave him two talents of silver and two changes of clothing. Gehazi hid the goods and returned to stand before Elisha. Elisha, knowing all by revelation, rebuked him and declared that the leprosy of Naaman would cling to him and his descendants for ever. Gehazi went out from his presence a leper, as white as snow.

(b) Two virtues learnt from the episode

• Humility and obedience. Naaman was healed only when he humbled himself and obeyed the simple instruction to wash in the Jordan.
• Honesty and contentment. Elisha's refusal of reward, contrasted with Gehazi's greedy deceit, teaches that a servant of God must be truthful and free from covetousness.

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(a) Five signs Samuel gave Saul as proof of the Lord's anointing (1 Samuel 10:1-9)

After Samuel anointed Saul with oil and kissed him, he told Saul that a series of signs would confirm that God had truly chosen him to be prince over Israel.

1. The two men at Rachel's tomb. On leaving Samuel, Saul would meet two men near Rachel's tomb at Zelzah in the territory of Benjamin, who would tell him that the lost donkeys he went to seek had been found.
2. The end of his father's anxiety. These men would report that his father had now stopped worrying about the donkeys and had become anxious instead about Saul himself, saying, What shall I do about my son?
3. The three men going up to Bethel. At the oak of Tabor he would meet three men going up to worship God at Bethel, one carrying three young goats, another three loaves of bread, and another a skin of wine; they would greet him and give him two loaves of bread, which he was to accept.
4. The company of prophets and the Spirit of God. At Gibeah of God, near the Philistine garrison, he would meet a band of prophets coming down from the high place with harp, tambourine, flute and lyre, prophesying, and the Spirit of the Lord would come mightily upon him.
5. His transformation into another man. He would prophesy along with them and be turned into another man, a new person fitted for kingship. Samuel added that when these signs came to pass, Saul should do whatever his hand found to do, for God was with him.

The text records that as Saul turned to leave Samuel, God gave him another heart, and all these signs came to pass that same day.

(b) Two moral qualities derived from the episode

• Obedience. Saul followed Samuel's instructions and went where he was directed; readiness to obey lawful authority and the word of God is essential.
• Humility. Though anointed king, Saul did not exalt himself; he even hid among the baggage at his public presentation, showing that God honours the humble rather than the proud.

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(a) Peter's instructions on good citizenship (1 Peter 2:13-17)

Peter wrote to believers scattered as strangers in a hostile society, urging them to live honourably so that their good conduct would silence slander and glorify God. His instructions were:

• Submit to lawful authority: "Be subject for the Lord's sake to every human institution." Government is to be obeyed because it operates under God's providence.
• Honour the emperor and governors: He named the emperor as supreme and the governors as those sent to punish wrongdoers and commend those who do right.
• Do good and silence ignorance: By right conduct Christians would put to silence the ignorance of foolish men who accused them falsely.
• Live as free men, yet as servants of God: Christian liberty must never be used as a cover-up for evil but exercised responsibly under God.
• Fourfold summary of duty: "Honour all men, love the brotherhood, fear God, honour the king."
• Submission even under injustice: Servants should respect their masters, both the gentle and the harsh, enduring unjust suffering for conscience toward God.

(b) Three ways Christians can act as good citizens today

1. Obey the laws of the land and pay taxes: keeping constitutional laws, traffic and public-health rules, and paying taxes and rates honestly.
2. Contribute to nation-building: voting wisely, joining community development, defending the nation, and rejecting bribery, corruption and examination malpractice.
3. Pray for and respect leaders: praying for those in authority, honouring constituted authority, and seeking reform through lawful means rather than violence.

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(a) Matthew's account of the call of the first four disciples (Matthew 4:18-22)

As Jesus was walking beside the Sea of Galilee, He saw two brothers, Simon who is called Peter and Andrew his brother, casting a net into the sea, for they were fishermen. Jesus said to them, "Follow me, and I will make you fishers of men." Immediately they left their nets and followed Him.

Going on from there, He saw two other brothers, James the son of Zebedee and John his brother, in the boat with their father Zebedee, mending their nets. He called them also. At once they left the boat and their father and followed Him.

In this way Jesus gathered His first four disciples, all fishermen, who abandoned their trade and family ties to answer His call without delay.

(b) Three reasons why Jesus required disciples

• To assist Him in His ministry. The disciples helped Jesus preach, teach, heal the sick and manage the large crowds that came to Him.
• To be trained as future leaders and witnesses. Jesus taught and prepared them so that they could bear witness to His life, death and resurrection.
• To continue His work after His departure. After His ascension the disciples were to spread the gospel to all nations and establish the church, carrying on the mission He began.

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

Paul urged every believer not to think of himself more highly than he ought, but to think with sober judgement, according to the measure of faith that God has assigned. He compared the church to a body: just as one body has many members, and the members do not all have the same function, so believers, though many, are one body in Christ and individually members of one another.

He taught that we have gifts that differ according to the grace given to us, and each should use his own gift faithfully. If a man's gift is prophecy, let him use it in proportion to his faith; if service, in serving; the one who teaches, in teaching; the one who exhorts, in exhortation; the one who contributes, let him do it with liberality; the one who leads, with diligence; the one who does acts of mercy, with cheerfulness. In short, no gift is to be despised or idle; each talent is given for the good of the whole body and must be exercised humbly and diligently.

(b) Three functions of spiritual gifts

• To build up and edify the church. The gifts strengthen the body of Christ and help believers grow in faith and maturity.
• To serve others for the common good. They meet the practical and spiritual needs of the community, such as teaching, healing, encouraging and giving.
• To glorify God and advance His work. The gifts are used to worship God, spread the gospel and demonstrate His power and grace to the world.

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(a) The parable of Lazarus and the rich man (Luke 16:19-31)

Jesus told of a certain rich man who was clothed in purple and fine linen and feasted sumptuously every day. At his gate lay a poor beggar named Lazarus, covered with sores, who longed to be fed with the crumbs that fell from the rich man's table; even the dogs came and licked his sores.

In time the beggar died and was carried by the angels to Abraham's bosom. The rich man also died and was buried. In Hades, where he was in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side. He called out, "Father Abraham, have mercy on me, and send Lazarus to dip the tip of his finger in water and cool my tongue, for I am in anguish in this flame."

But Abraham replied, "Son, remember that in your lifetime you received your good things, and Lazarus in like manner evil things; but now he is comforted here, and you are in anguish. Besides all this, between us and you a great chasm has been fixed, so that none may cross from one side to the other."

The rich man then begged that Lazarus be sent to warn his five brothers so that they would not come to that place of torment. Abraham answered, "They have Moses and the Prophets; let them hear them." The rich man insisted that if someone rose from the dead they would repent. Abraham concluded, "If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead."

(b) Three ways Christians can use their wealth for the benefit of society

• Caring for the poor and needy. Christians can feed the hungry, clothe the naked and support the sick and the destitute, unlike the rich man who ignored Lazarus at his gate.
• Providing social amenities and services. They can build and support schools, hospitals, orphanages, boreholes and other facilities that improve community welfare.
• Supporting the work of God and charity. They can give to the church, sponsor evangelism, offer scholarships and assist the widows, orphans and the unemployed to become self-reliant.

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(a) The trial of Jesus before Pilate (Luke 23:1-25; cf. the Synoptic accounts)

After the Jewish council had condemned Jesus, the whole company led Him to Pilate, the Roman governor. They brought accusations against Him, saying, "We found this man perverting our nation, forbidding us to give tribute to Caesar, and saying that he himself is Christ, a king."

Pilate questioned Jesus, "Are you the King of the Jews?" Jesus answered, "You have said so." Pilate then declared to the chief priests and the crowd, "I find no crime in this man." But they were the more urgent, saying that He stirred up the people throughout Judea, beginning from Galilee. On hearing that Jesus was a Galilean, Pilate sent Him to Herod, who was in Jerusalem; Herod questioned Him and, receiving no answer, mocked Him and sent Him back.

Pilate again told the chief priests and the people that neither he nor Herod had found Him guilty of anything deserving death, and proposed to chastise Him and release Him. It was the custom to release one prisoner at the feast. The crowd, stirred up by the chief priests, cried out for Barabbas, a man imprisoned for insurrection and murder, and shouted concerning Jesus, "Crucify, crucify him!" Pilate appealed a third time, asking what evil He had done, but their voices prevailed. Pilate washed his hands (in Matthew's account) to declare himself innocent of Jesus' blood, and finally, wishing to satisfy the crowd, he released Barabbas and delivered Jesus to be crucified.

(b) Two ways people are denied justice in my society

• Bribery and corruption. Cases are often decided in favour of those who can pay, so that the rich escape punishment while the poor are wrongly condemned.
• Bias, false witness and mob influence. Justice is perverted by tribalism, favouritism, intimidation and false accusations, and sometimes by public pressure that forces the innocent to be punished, just as the crowd forced Pilate.