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Ibeere 1 Ìròyìn
(a) I am no prophet nor a prophet's son; but I am a herdsman, and a dresser of sycamore trees "Give an account of the event which led to this statement.
(b) What else did the speaker say on this occasion?
(a) The event which led to this statement (Amos 7)
The words, "I am no prophet nor a prophet's son, but I am a herdsman and a dresser of sycamore trees," were spoken by the prophet Amos at Bethel, in reply to the priest Amaziah.
Amos had been prophesying against the northern kingdom of Israel during the reign of King Jeroboam II. In a series of visions, God showed Amos coming judgement. In one vision Amos saw the LORD standing beside a wall with a plumb line, declaring that He would set a plumb line in the midst of His people Israel and would never again pass by them; the high places of Isaac would be desolate, the sanctuaries laid waste, and God would rise against the house of Jeroboam with the sword.
Amaziah, the priest of Bethel, sent word to King Jeroboam, accusing Amos of conspiracy in the midst of the house of Israel, claiming the land could not bear all his words, for Amos had said that Jeroboam would die by the sword and Israel would go into exile. Then Amaziah confronted Amos directly: "O seer, go, flee away to the land of Judah, and eat bread there, and prophesy there; but never again prophesy at Bethel, for it is the king's sanctuary and it is a temple of the kingdom."
In answer, Amos denied being a professional prophet: "I am no prophet, nor a prophet's son; but I am a herdsman, and a dresser of sycamore trees, and the LORD took me from following the flock, and the LORD said to me, 'Go, prophesy to my people Israel.'" He insisted that he prophesied only because God had called and commissioned him, not for pay or by profession.
(b) What else the speaker said on this occasion
Amos then pronounced a personal judgement on Amaziah for trying to silence God's word. He said, "Now therefore hear the word of the LORD... Thus says the LORD:
Thus Amos affirmed both his divine call and the certainty of God's judgement despite opposition.
Awọn alaye Idahun
(a) The event which led to this statement (Amos 7)
The words, "I am no prophet nor a prophet's son, but I am a herdsman and a dresser of sycamore trees," were spoken by the prophet Amos at Bethel, in reply to the priest Amaziah.
Amos had been prophesying against the northern kingdom of Israel during the reign of King Jeroboam II. In a series of visions, God showed Amos coming judgement. In one vision Amos saw the LORD standing beside a wall with a plumb line, declaring that He would set a plumb line in the midst of His people Israel and would never again pass by them; the high places of Isaac would be desolate, the sanctuaries laid waste, and God would rise against the house of Jeroboam with the sword.
Amaziah, the priest of Bethel, sent word to King Jeroboam, accusing Amos of conspiracy in the midst of the house of Israel, claiming the land could not bear all his words, for Amos had said that Jeroboam would die by the sword and Israel would go into exile. Then Amaziah confronted Amos directly: "O seer, go, flee away to the land of Judah, and eat bread there, and prophesy there; but never again prophesy at Bethel, for it is the king's sanctuary and it is a temple of the kingdom."
In answer, Amos denied being a professional prophet: "I am no prophet, nor a prophet's son; but I am a herdsman, and a dresser of sycamore trees, and the LORD took me from following the flock, and the LORD said to me, 'Go, prophesy to my people Israel.'" He insisted that he prophesied only because God had called and commissioned him, not for pay or by profession.
(b) What else the speaker said on this occasion
Amos then pronounced a personal judgement on Amaziah for trying to silence God's word. He said, "Now therefore hear the word of the LORD... Thus says the LORD:
Thus Amos affirmed both his divine call and the certainty of God's judgement despite opposition.
Ibeere 2 Ìròyìn
(a) Who was Naaman? Narrate the story of Naaman.
(b) Mention two important lessons which Naaman learnt from his healing
(a) Who was Naaman? Narrate the story of Naaman (2 Kings 5)
Naaman was the commander of the army of the king of Syria (Aram). He was a great and honourable man, highly favoured by his master because through him the LORD had given victory to Syria. He was a mighty man of valour, but he was a leper.
Now the Syrians had carried off a little Israelite girl, who served Naaman's wife. She told her mistress, "Would that my lord were with the prophet who is in Samaria! He would cure him of his leprosy." When Naaman reported this, the king of Syria sent him with a letter to the king of Israel, along with silver, gold and garments. The king of Israel tore his clothes, fearing it was a plot, saying, "Am I God, to kill and to make alive?"
When Elisha the prophet heard of it, he sent word: "Let him come now to me, that he may know there is a prophet in Israel." Naaman came with his horses and chariots to Elisha's door. Elisha did not come out himself but sent a messenger saying, "Go and wash in the Jordan seven times, and your flesh shall be restored."
Naaman was angry and went away, offended that the prophet did not come out to him and wave his hand over the spot, and complaining that the rivers of Damascus, Abana and Pharpar, were better than all the waters of Israel. But his servants reasoned with him: if the prophet had asked something hard, would he not have done it? How much more when he only says, "Wash and be clean." So Naaman 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.
He returned to Elisha, confessed, "Now I know that there is no God in all the earth but in Israel," and offered a gift, which Elisha refused. Naaman asked for two mules' burden of earth to worship the LORD on. Later, Elisha's servant Gehazi greedily ran after Naaman and lied to obtain silver and garments, and the leprosy of Naaman clung to him.
(b) Two important lessons which Naaman learnt
Awọn alaye Idahun
(a) Who was Naaman? Narrate the story of Naaman (2 Kings 5)
Naaman was the commander of the army of the king of Syria (Aram). He was a great and honourable man, highly favoured by his master because through him the LORD had given victory to Syria. He was a mighty man of valour, but he was a leper.
Now the Syrians had carried off a little Israelite girl, who served Naaman's wife. She told her mistress, "Would that my lord were with the prophet who is in Samaria! He would cure him of his leprosy." When Naaman reported this, the king of Syria sent him with a letter to the king of Israel, along with silver, gold and garments. The king of Israel tore his clothes, fearing it was a plot, saying, "Am I God, to kill and to make alive?"
When Elisha the prophet heard of it, he sent word: "Let him come now to me, that he may know there is a prophet in Israel." Naaman came with his horses and chariots to Elisha's door. Elisha did not come out himself but sent a messenger saying, "Go and wash in the Jordan seven times, and your flesh shall be restored."
Naaman was angry and went away, offended that the prophet did not come out to him and wave his hand over the spot, and complaining that the rivers of Damascus, Abana and Pharpar, were better than all the waters of Israel. But his servants reasoned with him: if the prophet had asked something hard, would he not have done it? How much more when he only says, "Wash and be clean." So Naaman 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.
He returned to Elisha, confessed, "Now I know that there is no God in all the earth but in Israel," and offered a gift, which Elisha refused. Naaman asked for two mules' burden of earth to worship the LORD on. Later, Elisha's servant Gehazi greedily ran after Naaman and lied to obtain silver and garments, and the leprosy of Naaman clung to him.
(b) Two important lessons which Naaman learnt
Ibeere 3 Ìròyìn
(a) Give an account of Peter's teaching on Humility in relation to Christian living.
(b) Mention any two situations in life today that call for the manifestation of true humility among Christians.
(a) Peter's teaching on humility in relation to Christian living (1 Peter 5)
Peter addressed both leaders and members of the church on the virtue of humility. He first exhorted the elders to tend the flock of God willingly, not for shameful gain but eagerly, and not as domineering over those in their charge, but being examples to the flock. He promised that when the chief Shepherd is manifested, they would receive the unfading crown of glory.
He then addressed the younger: "Likewise you that are younger be subject to the elders." And to all he said, "Clothe yourselves, all of you, with humility toward one another, for God opposes the proud but gives grace to the humble."
Peter urged them therefore to humble themselves under the mighty hand of God, so that in due time He may exalt them. He added the comforting instruction to cast all their anxieties on God, because He cares for them. He warned them to be sober and watchful, for their adversary the devil prowls around like a roaring lion seeking someone to devour; they must resist him, firm in their faith.
The heart of Peter's teaching is that a Christian must be lowly in spirit, submitting to God and to one another, avoiding pride and domineering, and trusting God who exalts the humble in His own time.
(b) Two situations today that call for the manifestation of true humility
Awọn alaye Idahun
(a) Peter's teaching on humility in relation to Christian living (1 Peter 5)
Peter addressed both leaders and members of the church on the virtue of humility. He first exhorted the elders to tend the flock of God willingly, not for shameful gain but eagerly, and not as domineering over those in their charge, but being examples to the flock. He promised that when the chief Shepherd is manifested, they would receive the unfading crown of glory.
He then addressed the younger: "Likewise you that are younger be subject to the elders." And to all he said, "Clothe yourselves, all of you, with humility toward one another, for God opposes the proud but gives grace to the humble."
Peter urged them therefore to humble themselves under the mighty hand of God, so that in due time He may exalt them. He added the comforting instruction to cast all their anxieties on God, because He cares for them. He warned them to be sober and watchful, for their adversary the devil prowls around like a roaring lion seeking someone to devour; they must resist him, firm in their faith.
The heart of Peter's teaching is that a Christian must be lowly in spirit, submitting to God and to one another, avoiding pride and domineering, and trusting God who exalts the humble in His own time.
(b) Two situations today that call for the manifestation of true humility
Ibeere 4 Ìròyìn
From Paul's letter to the Romans, explain the term Justification and state the conditions for its achievement.
Justification in Paul's letter to the Romans
In his letter to the Romans, Paul teaches that justification is the gracious act of God by which He declares a sinner righteous and acquits him of guilt, accepting him into a right relationship with Himself. It is a legal or judicial pronouncement in which God, the righteous Judge, treats the believing sinner as though he had never sinned.
Paul argues that all have sinned and fall short of the glory of God, both Jew and Gentile, so that no one can be justified by his own works or by keeping the law; the law only makes people conscious of sin. Therefore justification cannot be earned; it is a free gift.
He teaches that a person is "justified by his grace as a gift, through the redemption which is in Christ Jesus, whom God put forward as an expiation by his blood, to be received by faith." Thus justification is grounded in the atoning death and resurrection of Christ, who was "put to death for our trespasses and raised for our justification." Paul cites Abraham as the example: Abraham "believed God, and it was reckoned to him as righteousness" - he was justified by faith, not by works or circumcision.
The result of justification is peace with God: "Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ."
Conditions for its achievement
Awọn alaye Idahun
Justification in Paul's letter to the Romans
In his letter to the Romans, Paul teaches that justification is the gracious act of God by which He declares a sinner righteous and acquits him of guilt, accepting him into a right relationship with Himself. It is a legal or judicial pronouncement in which God, the righteous Judge, treats the believing sinner as though he had never sinned.
Paul argues that all have sinned and fall short of the glory of God, both Jew and Gentile, so that no one can be justified by his own works or by keeping the law; the law only makes people conscious of sin. Therefore justification cannot be earned; it is a free gift.
He teaches that a person is "justified by his grace as a gift, through the redemption which is in Christ Jesus, whom God put forward as an expiation by his blood, to be received by faith." Thus justification is grounded in the atoning death and resurrection of Christ, who was "put to death for our trespasses and raised for our justification." Paul cites Abraham as the example: Abraham "believed God, and it was reckoned to him as righteousness" - he was justified by faith, not by works or circumcision.
The result of justification is peace with God: "Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ."
Conditions for its achievement
Ibeere 5 Ìròyìn
(a) What is Prayer?
(b) List four types of prayers and give four reasons why some people's prayers are not answered by God
(a) What is prayer?
Prayer is the act of communicating with God. It is a means by which human beings talk to God, worship Him, express their needs, thanksgiving and confession, and listen for His guidance. It is the raising of the heart and mind to God in reverence, faith and dependence. Through prayer the believer maintains a personal relationship and fellowship with God, whether in words spoken aloud, in songs, or in silent meditation of the heart.
(b) Four types of prayer
Four reasons why some people's prayers are not answered by God
Awọn alaye Idahun
(a) What is prayer?
Prayer is the act of communicating with God. It is a means by which human beings talk to God, worship Him, express their needs, thanksgiving and confession, and listen for His guidance. It is the raising of the heart and mind to God in reverence, faith and dependence. Through prayer the believer maintains a personal relationship and fellowship with God, whether in words spoken aloud, in songs, or in silent meditation of the heart.
(b) Four types of prayer
Four reasons why some people's prayers are not answered by God
Ibeere 6 Ìròyìn
Describe the baptism of Jesus as recorded by Matthew and indicate its purpose.
The baptism of Jesus as recorded by Matthew (Matthew 3)
John the Baptist was preaching in the wilderness of Judea, calling people to repentance and baptising them in the river Jordan as they confessed their sins. He proclaimed that one mightier than he was coming, whose sandals he was not worthy to carry, and who would baptise with the Holy Spirit and with fire.
Then Jesus came from Galilee to the Jordan to John, to be baptised by him. But John tried to prevent Him, saying, "I need to be baptised by you, and do you come to me?" Jesus answered him, "Let it be so now; for thus it is fitting for us to fulfil all righteousness." Then John consented.
When Jesus had been baptised, He went up immediately from the water. And behold, the heavens were opened and He saw the Spirit of God descending like a dove and alighting on Him. And a voice from heaven said, "This is my beloved Son, with whom I am well pleased."
The purpose of the baptism
Awọn alaye Idahun
The baptism of Jesus as recorded by Matthew (Matthew 3)
John the Baptist was preaching in the wilderness of Judea, calling people to repentance and baptising them in the river Jordan as they confessed their sins. He proclaimed that one mightier than he was coming, whose sandals he was not worthy to carry, and who would baptise with the Holy Spirit and with fire.
Then Jesus came from Galilee to the Jordan to John, to be baptised by him. But John tried to prevent Him, saying, "I need to be baptised by you, and do you come to me?" Jesus answered him, "Let it be so now; for thus it is fitting for us to fulfil all righteousness." Then John consented.
When Jesus had been baptised, He went up immediately from the water. And behold, the heavens were opened and He saw the Spirit of God descending like a dove and alighting on Him. And a voice from heaven said, "This is my beloved Son, with whom I am well pleased."
The purpose of the baptism
Ibeere 7 Ìròyìn
(a) Describe the circumstances in Antioch which led to the commissioning of Paul and Barnabas for their missionary journey.
(b) Narrate their experience at the Island of Cyprus.
(a) The circumstances in Antioch which led to the commissioning of Paul and Barnabas (Acts 13:1-3)
In the church at Antioch there were prophets and teachers of importance: Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen (a member of the court of Herod the tetrarch) and Saul (Paul). As they were worshipping the Lord and fasting, the Holy Spirit said, "Set apart for me Barnabas and Saul for the work to which I have called them." After they had further fasted and prayed, the church laid their hands on them and sent them off. So, being sent out by the Holy Spirit, Barnabas and Saul, with John Mark as their helper, went down to Seleucia and from there sailed for Cyprus, beginning the first missionary journey.
(b) Their experience on the Island of Cyprus (Acts 13:4-13)
On reaching Salamis, Barnabas and Saul proclaimed the word of God in the Jewish synagogues, with John Mark assisting them. They travelled through the whole island as far as Paphos. There they met a Jewish magician and false prophet named Bar-Jesus (also called Elymas), who was attached to the proconsul Sergius Paulus, a man of intelligence. The proconsul sent for Barnabas and Saul because he wished to hear the word of God.
But Elymas opposed them and tried to turn the proconsul away from the faith. Then Saul, who is also called Paul, filled with the Holy Spirit, looked intently at him and said, "You son of the devil, you enemy of all righteousness, full of all deceit and villainy, will you not stop making crooked the straight paths of the Lord? Now the hand of the Lord is upon you, and you shall be blind and unable to see the sun for a time." Immediately mist and darkness fell on Elymas, and he groped about, seeking someone to lead him by the hand.
When the proconsul saw what had happened, he believed, astonished at the teaching of the Lord. From Paphos, Paul and his companions set sail and came to Perga in Pamphylia, and there John Mark left them and returned to Jerusalem.
Awọn alaye Idahun
(a) The circumstances in Antioch which led to the commissioning of Paul and Barnabas (Acts 13:1-3)
In the church at Antioch there were prophets and teachers of importance: Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen (a member of the court of Herod the tetrarch) and Saul (Paul). As they were worshipping the Lord and fasting, the Holy Spirit said, "Set apart for me Barnabas and Saul for the work to which I have called them." After they had further fasted and prayed, the church laid their hands on them and sent them off. So, being sent out by the Holy Spirit, Barnabas and Saul, with John Mark as their helper, went down to Seleucia and from there sailed for Cyprus, beginning the first missionary journey.
(b) Their experience on the Island of Cyprus (Acts 13:4-13)
On reaching Salamis, Barnabas and Saul proclaimed the word of God in the Jewish synagogues, with John Mark assisting them. They travelled through the whole island as far as Paphos. There they met a Jewish magician and false prophet named Bar-Jesus (also called Elymas), who was attached to the proconsul Sergius Paulus, a man of intelligence. The proconsul sent for Barnabas and Saul because he wished to hear the word of God.
But Elymas opposed them and tried to turn the proconsul away from the faith. Then Saul, who is also called Paul, filled with the Holy Spirit, looked intently at him and said, "You son of the devil, you enemy of all righteousness, full of all deceit and villainy, will you not stop making crooked the straight paths of the Lord? Now the hand of the Lord is upon you, and you shall be blind and unable to see the sun for a time." Immediately mist and darkness fell on Elymas, and he groped about, seeking someone to lead him by the hand.
When the proconsul saw what had happened, he believed, astonished at the teaching of the Lord. From Paphos, Paul and his companions set sail and came to Perga in Pamphylia, and there John Mark left them and returned to Jerusalem.
Ibeere 8 Ìròyìn
(a) How did Moses prepare the Israelites for the covenant with God?
(b) Why was this preparation necessary?
(a) How Moses prepared the Israelites for the covenant with God (Exodus 19)
(b) Why the preparation was necessary
Awọn alaye Idahun
(a) How Moses prepared the Israelites for the covenant with God (Exodus 19)
(b) Why the preparation was necessary
Ibeere 9 Ìròyìn
(a) What was Jesus' teaching about himself as the Living Bread?
(b) In what two ways is this teaching significant ?
(a) Jesus' teaching about Himself as the Living Bread (John 6)
After Jesus had fed the five thousand, the crowds followed Him seeking more bread. Jesus told them not to labour for the food that perishes, but for the food that endures to eternal life. When they referred to the manna their fathers ate in the wilderness, Jesus explained that it was not Moses but His Father who gives the true bread from heaven, which gives life to the world.
Jesus then declared, "I am the bread of life; he who comes to me shall not hunger, and he who believes in me shall never thirst." He said He had come down from heaven to do the will of the Father, that whoever believes in the Son should have eternal life and be raised up at the last day.
He contrasted Himself with the manna: their fathers ate manna in the wilderness and yet died, but "this is the bread which comes down from heaven, that a man may eat of it and not die. I am the living bread which came down from heaven; if anyone eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh."
When the Jews disputed how He could give His flesh to eat, Jesus insisted, "Unless you eat the flesh of the Son of man and drink his blood, you have no life in you. He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is food indeed, and my blood is drink indeed." He explained that he who feeds on Him abides in Him and lives because of Him.
(b) Two ways in which this teaching is significant
Awọn alaye Idahun
(a) Jesus' teaching about Himself as the Living Bread (John 6)
After Jesus had fed the five thousand, the crowds followed Him seeking more bread. Jesus told them not to labour for the food that perishes, but for the food that endures to eternal life. When they referred to the manna their fathers ate in the wilderness, Jesus explained that it was not Moses but His Father who gives the true bread from heaven, which gives life to the world.
Jesus then declared, "I am the bread of life; he who comes to me shall not hunger, and he who believes in me shall never thirst." He said He had come down from heaven to do the will of the Father, that whoever believes in the Son should have eternal life and be raised up at the last day.
He contrasted Himself with the manna: their fathers ate manna in the wilderness and yet died, but "this is the bread which comes down from heaven, that a man may eat of it and not die. I am the living bread which came down from heaven; if anyone eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh."
When the Jews disputed how He could give His flesh to eat, Jesus insisted, "Unless you eat the flesh of the Son of man and drink his blood, you have no life in you. He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is food indeed, and my blood is drink indeed." He explained that he who feeds on Him abides in Him and lives because of Him.
(b) Two ways in which this teaching is significant
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