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Ibeere 1 Ìròyìn
(a) Describe how Joshua was selected as Moses' successor.
(b) Mention two previous associations of Moses and Joshua.
(a) How Joshua was selected as Moses' successor (Numbers 27:12-23)
The LORD told Moses to go up to Mount Abarim to view the Promised Land, reminding him that, because he and Aaron had rebelled against God's command at the waters of Meribah, he would not enter it but would be gathered to his people, as Aaron had been. Moses then prayed to the LORD, "Let the LORD, the God of the spirits of all flesh, appoint a man over the congregation... that the congregation of the LORD may not be as sheep which have no shepherd."
The LORD answered, "Take Joshua the son of Nun, a man in whom is the spirit, and lay your hand upon him." God gave these instructions:
Moses did as the LORD commanded: he took Joshua, set him before Eleazar and all the congregation, laid his hands upon him and commissioned him, as the LORD had directed.
(b) Two previous associations of Moses and Joshua
Awọn alaye Idahun
(a) How Joshua was selected as Moses' successor (Numbers 27:12-23)
The LORD told Moses to go up to Mount Abarim to view the Promised Land, reminding him that, because he and Aaron had rebelled against God's command at the waters of Meribah, he would not enter it but would be gathered to his people, as Aaron had been. Moses then prayed to the LORD, "Let the LORD, the God of the spirits of all flesh, appoint a man over the congregation... that the congregation of the LORD may not be as sheep which have no shepherd."
The LORD answered, "Take Joshua the son of Nun, a man in whom is the spirit, and lay your hand upon him." God gave these instructions:
Moses did as the LORD commanded: he took Joshua, set him before Eleazar and all the congregation, laid his hands upon him and commissioned him, as the LORD had directed.
(b) Two previous associations of Moses and Joshua
Ibeere 2 Ìròyìn
(a) Describe the experience of Jonah as he fled from the presence of God to Tarshish.
(b) State two lessons that could be learnt from his flight
(a) Jonah's experience as he fled from the presence of God to Tarshish (Jonah 1)
The word of the LORD came to Jonah the son of Amittai, saying, "Arise, go to Nineveh, that great city, and cry against it; for their wickedness has come up before me." But Jonah rose to flee to Tarshish, in the opposite direction, away from the presence of the LORD. He went down to Joppa, found a ship going to Tarshish, paid the fare, and boarded it to escape his mission.
The LORD hurled a great wind upon the sea, and there was a mighty tempest, so that the ship threatened to break up. The mariners were afraid and each cried to his own god, and they threw the cargo into the sea to lighten the ship. But Jonah had gone down into the inner part of the ship and was fast asleep. The captain came and rebuked him, "What do you mean, you sleeper? Arise, call upon your god!"
The sailors cast lots to find out who was responsible for the calamity, and the lot fell on Jonah. On questioning him, he confessed, "I am a Hebrew; and I fear the LORD, the God of heaven, who made the sea and the dry land," and admitted he was fleeing from the LORD. The men were terrified. As the storm grew worse, Jonah told them, "Take me up and throw me into the sea; then the sea will quiet down for you; for I know it is because of me that this great tempest has come upon you." The men first tried to row back to land but could not. Finally, after praying to the LORD not to hold innocent blood against them, they threw Jonah into the sea, and it ceased raging. The men feared the LORD greatly and offered sacrifice. And the LORD appointed a great fish to swallow Jonah, and he was in the belly of the fish three days and three nights.
(b) Two lessons from Jonah's flight
Awọn alaye Idahun
(a) Jonah's experience as he fled from the presence of God to Tarshish (Jonah 1)
The word of the LORD came to Jonah the son of Amittai, saying, "Arise, go to Nineveh, that great city, and cry against it; for their wickedness has come up before me." But Jonah rose to flee to Tarshish, in the opposite direction, away from the presence of the LORD. He went down to Joppa, found a ship going to Tarshish, paid the fare, and boarded it to escape his mission.
The LORD hurled a great wind upon the sea, and there was a mighty tempest, so that the ship threatened to break up. The mariners were afraid and each cried to his own god, and they threw the cargo into the sea to lighten the ship. But Jonah had gone down into the inner part of the ship and was fast asleep. The captain came and rebuked him, "What do you mean, you sleeper? Arise, call upon your god!"
The sailors cast lots to find out who was responsible for the calamity, and the lot fell on Jonah. On questioning him, he confessed, "I am a Hebrew; and I fear the LORD, the God of heaven, who made the sea and the dry land," and admitted he was fleeing from the LORD. The men were terrified. As the storm grew worse, Jonah told them, "Take me up and throw me into the sea; then the sea will quiet down for you; for I know it is because of me that this great tempest has come upon you." The men first tried to row back to land but could not. Finally, after praying to the LORD not to hold innocent blood against them, they threw Jonah into the sea, and it ceased raging. The men feared the LORD greatly and offered sacrifice. And the LORD appointed a great fish to swallow Jonah, and he was in the belly of the fish three days and three nights.
(b) Two lessons from Jonah's flight
Ibeere 3 Ìròyìn
(a) "See, you are well! Sin no more that nothing worse befall you". Trace the events that led to this statement in John's Gospel.
(b) What two lessons can be derived from this story?
(a) The events that led to the statement "See, you are well! Sin no more, that nothing worse befall you" (John 5:1-15)
Jesus went up to Jerusalem for a feast of the Jews. By the Sheep Gate there was a pool called Bethesda, having five roofed colonnades. 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 troubled the water at certain seasons and whoever stepped in first was healed.
One man had been ill for thirty-eight years. When Jesus saw him lying there and knew he had been in that condition a long time, He asked, "Do you want to be healed?" The sick man answered that he had no one to put him into the pool when the water was stirred, and while he was making his way another stepped down before him. Jesus said to him, "Rise, take up your bed and walk." At once the man was healed, took up his bed and walked.
That day was the Sabbath, so the Jews accused the healed man of breaking the law by carrying his bed. He replied that the one who healed him had told him to do so, but he did not know who it was, for Jesus had withdrawn in the crowd. Afterwards Jesus found the man in the temple and said to him, "See, you are well! Sin no more, that nothing worse may happen to you." The man then went and told the Jews that it was Jesus who had healed him.
(b) Two lessons from the story
Awọn alaye Idahun
(a) The events that led to the statement "See, you are well! Sin no more, that nothing worse befall you" (John 5:1-15)
Jesus went up to Jerusalem for a feast of the Jews. By the Sheep Gate there was a pool called Bethesda, having five roofed colonnades. 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 troubled the water at certain seasons and whoever stepped in first was healed.
One man had been ill for thirty-eight years. When Jesus saw him lying there and knew he had been in that condition a long time, He asked, "Do you want to be healed?" The sick man answered that he had no one to put him into the pool when the water was stirred, and while he was making his way another stepped down before him. Jesus said to him, "Rise, take up your bed and walk." At once the man was healed, took up his bed and walked.
That day was the Sabbath, so the Jews accused the healed man of breaking the law by carrying his bed. He replied that the one who healed him had told him to do so, but he did not know who it was, for Jesus had withdrawn in the crowd. Afterwards Jesus found the man in the temple and said to him, "See, you are well! Sin no more, that nothing worse may happen to you." The man then went and told the Jews that it was Jesus who had healed him.
(b) Two lessons from the story
Ibeere 4 Ìròyìn
Narrate the first anointing of Saul by Samuel.
The first anointing of Saul by Samuel (1 Samuel 9:1-10:1)
Saul, the son of Kish, a wealthy Benjamite, was a handsome young man, taller than any of the people from his shoulders upward. The donkeys (asses) belonging to his father were lost, so Kish sent Saul with a servant to look for them. They passed through the hill country of Ephraim and other districts but could not find the animals. When they came to the land of Zuph, Saul suggested they return, lest his father stop worrying about the donkeys and begin to worry about them.
The servant told Saul that there was a man of God (Samuel the seer) in that city who was highly respected and whose words always came true, and suggested they consult him about their journey. As they went up to the city they met young women who told them the seer had just come for a sacrifice at the high place.
Now the LORD had revealed to Samuel the day before, "Tomorrow about this time I will send to you a man from the land of Benjamin, and you shall anoint him to be prince over my people Israel." When Samuel saw Saul, the LORD told him, "Here is the man of whom I spoke; he it is who shall rule over my people." Samuel told Saul not to worry about the donkeys, for they had been found, and hinted that all the desire of Israel was on him and his father's house. Saul modestly replied that he was of the smallest tribe of Israel, Benjamin, and his family the humblest.
Samuel brought Saul and his servant into the hall, gave them the chief place among about thirty guests, and set before Saul the choice portion of meat which had been reserved for him. Afterwards Samuel communed with Saul on the housetop, and early the next morning saw them off. As they reached the edge of the city, Samuel told Saul to send the servant on ahead so that he might make known to Saul the word of God.
Then Samuel took a vial (flask) of oil, poured it on Saul's head, kissed him, and said, "Has not the LORD anointed you to be prince over his people Israel? You shall reign over the people of the LORD and save them from the hand of their enemies." He then gave Saul signs to confirm his appointment.
Awọn alaye Idahun
The first anointing of Saul by Samuel (1 Samuel 9:1-10:1)
Saul, the son of Kish, a wealthy Benjamite, was a handsome young man, taller than any of the people from his shoulders upward. The donkeys (asses) belonging to his father were lost, so Kish sent Saul with a servant to look for them. They passed through the hill country of Ephraim and other districts but could not find the animals. When they came to the land of Zuph, Saul suggested they return, lest his father stop worrying about the donkeys and begin to worry about them.
The servant told Saul that there was a man of God (Samuel the seer) in that city who was highly respected and whose words always came true, and suggested they consult him about their journey. As they went up to the city they met young women who told them the seer had just come for a sacrifice at the high place.
Now the LORD had revealed to Samuel the day before, "Tomorrow about this time I will send to you a man from the land of Benjamin, and you shall anoint him to be prince over my people Israel." When Samuel saw Saul, the LORD told him, "Here is the man of whom I spoke; he it is who shall rule over my people." Samuel told Saul not to worry about the donkeys, for they had been found, and hinted that all the desire of Israel was on him and his father's house. Saul modestly replied that he was of the smallest tribe of Israel, Benjamin, and his family the humblest.
Samuel brought Saul and his servant into the hall, gave them the chief place among about thirty guests, and set before Saul the choice portion of meat which had been reserved for him. Afterwards Samuel communed with Saul on the housetop, and early the next morning saw them off. As they reached the edge of the city, Samuel told Saul to send the servant on ahead so that he might make known to Saul the word of God.
Then Samuel took a vial (flask) of oil, poured it on Saul's head, kissed him, and said, "Has not the LORD anointed you to be prince over his people Israel? You shall reign over the people of the LORD and save them from the hand of their enemies." He then gave Saul signs to confirm his appointment.
Ibeere 5 Ìròyìn
(a) What did Paul teach on the need for order in society?
(b) List four ways by which a Christian can show that he is a responsible citizen.
(a) Paul's teaching on the need for order in society (Romans 13:1-7)
Paul taught that every person must be subject to the governing authorities, for there is no authority except from God, and those that exist have been instituted by God. Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgement.
He explained that rulers are not a terror to good conduct but to bad. The one who does good has no need to fear the authority, for the ruler is God's servant for his good. But if a man does wrong he should be afraid, for the ruler does not bear the sword in vain; he is the servant of God to execute wrath on the wrongdoer. For this reason one must be subject, not only to avoid punishment but also for the sake of conscience.
On the same grounds Paul said that citizens should pay taxes, since the authorities are ministers of God attending to this very thing. He concluded with the summary: "Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honour to whom honour is owed." In this way order, peace and good government are maintained in society.
(b) Four ways a Christian can show that he is a responsible citizen
Awọn alaye Idahun
(a) Paul's teaching on the need for order in society (Romans 13:1-7)
Paul taught that every person must be subject to the governing authorities, for there is no authority except from God, and those that exist have been instituted by God. Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgement.
He explained that rulers are not a terror to good conduct but to bad. The one who does good has no need to fear the authority, for the ruler is God's servant for his good. But if a man does wrong he should be afraid, for the ruler does not bear the sword in vain; he is the servant of God to execute wrath on the wrongdoer. For this reason one must be subject, not only to avoid punishment but also for the sake of conscience.
On the same grounds Paul said that citizens should pay taxes, since the authorities are ministers of God attending to this very thing. He concluded with the summary: "Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honour to whom honour is owed." In this way order, peace and good government are maintained in society.
(b) Four ways a Christian can show that he is a responsible citizen
Ibeere 6 Ìròyìn
(a) What did James teach on partiality?
(b) Identify two effects of partiality in society.
(a) James' teaching on partiality (James 2:1-13)
James warned that believers in the Lord Jesus Christ, the Lord of glory, must show no partiality. He gave an illustration: if a man with gold rings and fine clothing enters the assembly, and a poor man in shabby clothing also comes in, and they pay attention to the well-dressed man, saying, "You sit here in a good place," while they tell the poor man, "Stand there," or "Sit at my feet," then they have made distinctions among themselves and become judges with evil thoughts.
He reminded them that God has chosen the poor of this world to be rich in faith and heirs of the kingdom promised to those who love Him. Yet they had dishonoured the poor man, even though it is the rich who oppress them, drag them into court and blaspheme the honourable name by which they are called. James taught that they should fulfil the royal law according to the Scripture, "You shall love your neighbour as yourself." But if they show partiality they commit sin and are convicted by the law as transgressors, for whoever keeps the whole law but fails in one point has become guilty of all of it. He urged them to speak and act as those who will be judged under the law of liberty, for judgement is without mercy to one who has shown no mercy, yet mercy triumphs over judgement.
(b) Two effects of partiality in society
Awọn alaye Idahun
(a) James' teaching on partiality (James 2:1-13)
James warned that believers in the Lord Jesus Christ, the Lord of glory, must show no partiality. He gave an illustration: if a man with gold rings and fine clothing enters the assembly, and a poor man in shabby clothing also comes in, and they pay attention to the well-dressed man, saying, "You sit here in a good place," while they tell the poor man, "Stand there," or "Sit at my feet," then they have made distinctions among themselves and become judges with evil thoughts.
He reminded them that God has chosen the poor of this world to be rich in faith and heirs of the kingdom promised to those who love Him. Yet they had dishonoured the poor man, even though it is the rich who oppress them, drag them into court and blaspheme the honourable name by which they are called. James taught that they should fulfil the royal law according to the Scripture, "You shall love your neighbour as yourself." But if they show partiality they commit sin and are convicted by the law as transgressors, for whoever keeps the whole law but fails in one point has become guilty of all of it. He urged them to speak and act as those who will be judged under the law of liberty, for judgement is without mercy to one who has shown no mercy, yet mercy triumphs over judgement.
(b) Two effects of partiality in society
Ibeere 7 Ìròyìn
(a) What did Peter mean when he referred to Christians as a chosen race?
(b) How did he expect them to behave to civil authorities?
(a) What Peter meant by calling Christians a "chosen race" (1 Peter 2:9-10)
Peter told the believers, "You are a chosen race, a royal priesthood, a holy nation, God's own people, that you may declare the wonderful deeds of him who called you out of darkness into his marvellous light." By "chosen race" he meant that Christians are a people specially selected by God, just as Israel had been chosen in the Old Testament. They are set apart as God's own possession, called out of the darkness of sin and ignorance into the light of salvation through Christ.
He explained that once they were not a people, but now they are God's people; once they had not received mercy, but now they have received mercy. As a royal priesthood they have direct access to God and offer spiritual sacrifices acceptable to Him through Jesus Christ. As a holy nation they are to live pure lives, distinct from the sinful world, and to proclaim by word and conduct the praises and mighty works of God who saved them. Being chosen is therefore both a privilege and a responsibility to live holy and to bear witness.
(b) How Peter expected them to behave towards civil authorities (1 Peter 2:13-17)
Peter urged them, for the Lord's sake, to be subject to every human institution, whether to the emperor as supreme, or to governors as sent by him to punish those who do evil and to praise those who do good. He said it was God's will that by doing good they should silence the ignorance of foolish men. Though they were free, they were not to use their freedom as a cover-up for evil, but to live as servants of God. He summed it up: "Honour all people. Love the brotherhood. Fear God. Honour the emperor." Thus Christians were to be loyal, law-abiding and respectful citizens.
Awọn alaye Idahun
(a) What Peter meant by calling Christians a "chosen race" (1 Peter 2:9-10)
Peter told the believers, "You are a chosen race, a royal priesthood, a holy nation, God's own people, that you may declare the wonderful deeds of him who called you out of darkness into his marvellous light." By "chosen race" he meant that Christians are a people specially selected by God, just as Israel had been chosen in the Old Testament. They are set apart as God's own possession, called out of the darkness of sin and ignorance into the light of salvation through Christ.
He explained that once they were not a people, but now they are God's people; once they had not received mercy, but now they have received mercy. As a royal priesthood they have direct access to God and offer spiritual sacrifices acceptable to Him through Jesus Christ. As a holy nation they are to live pure lives, distinct from the sinful world, and to proclaim by word and conduct the praises and mighty works of God who saved them. Being chosen is therefore both a privilege and a responsibility to live holy and to bear witness.
(b) How Peter expected them to behave towards civil authorities (1 Peter 2:13-17)
Peter urged them, for the Lord's sake, to be subject to every human institution, whether to the emperor as supreme, or to governors as sent by him to punish those who do evil and to praise those who do good. He said it was God's will that by doing good they should silence the ignorance of foolish men. Though they were free, they were not to use their freedom as a cover-up for evil, but to live as servants of God. He summed it up: "Honour all people. Love the brotherhood. Fear God. Honour the emperor." Thus Christians were to be loyal, law-abiding and respectful citizens.
Ibeere 8 Ìròyìn
(a) How did Jesus describe himself to the Samaritan woman in St. John's Gospel?
(b) In what two ways does the teaching apply to Christians?
(a) How Jesus described Himself to the Samaritan woman (John 4:1-26)
At Jacob's well in Sychar, Jesus met a Samaritan woman who had come to draw water and asked her for a drink. In the conversation He revealed Himself to her in two ways:
(b) Two ways the teaching applies to Christians
Awọn alaye Idahun
(a) How Jesus described Himself to the Samaritan woman (John 4:1-26)
At Jacob's well in Sychar, Jesus met a Samaritan woman who had come to draw water and asked her for a drink. In the conversation He revealed Himself to her in two ways:
(b) Two ways the teaching applies to Christians
Ibeere 9 Ìròyìn
(a) What led to the selection of Matthias as one of the Apostles?
(b) How was the selection conducted?
(a) What led to the selection of Matthias as one of the apostles (Acts 1:15-22)
After the ascension of Jesus, about a hundred and twenty believers gathered in Jerusalem. Peter stood up among them and reminded them of Judas Iscariot, who had been numbered among the twelve and had shared in their ministry, but who had guided those who arrested Jesus. Judas had bought a field with the reward of his wickedness and there met a terrible death, falling headlong so that his body burst open; the field became known as Akeldama, the Field of Blood.
Peter explained that the Scriptures had to be fulfilled, quoting the Psalms: "Let his habitation become desolate, and let there be no one to dwell in it," and "His office let another take." Because the number of the twelve apostles had been broken by Judas's betrayal and death, it was necessary to choose a replacement so that the full number would be restored to bear witness to Jesus. Peter set the qualification: the man must be one who had accompanied them during all the time the Lord Jesus went in and out among them, beginning from the baptism of John until the day He was taken up, so that he could be a witness with them to the resurrection.
(b) How the selection was conducted (Acts 1:23-26)
The assembly put forward two men who met the qualification: Joseph called Barsabbas, who was also known as Justus, and Matthias. They then prayed, saying, "Lord, you know the hearts of all; show which one of these two you have chosen to take the place in this ministry and apostleship from which Judas turned aside." After the prayer they cast lots, and the lot fell on Matthias. He was therefore enrolled with the eleven apostles, completing the number of the twelve.
Awọn alaye Idahun
(a) What led to the selection of Matthias as one of the apostles (Acts 1:15-22)
After the ascension of Jesus, about a hundred and twenty believers gathered in Jerusalem. Peter stood up among them and reminded them of Judas Iscariot, who had been numbered among the twelve and had shared in their ministry, but who had guided those who arrested Jesus. Judas had bought a field with the reward of his wickedness and there met a terrible death, falling headlong so that his body burst open; the field became known as Akeldama, the Field of Blood.
Peter explained that the Scriptures had to be fulfilled, quoting the Psalms: "Let his habitation become desolate, and let there be no one to dwell in it," and "His office let another take." Because the number of the twelve apostles had been broken by Judas's betrayal and death, it was necessary to choose a replacement so that the full number would be restored to bear witness to Jesus. Peter set the qualification: the man must be one who had accompanied them during all the time the Lord Jesus went in and out among them, beginning from the baptism of John until the day He was taken up, so that he could be a witness with them to the resurrection.
(b) How the selection was conducted (Acts 1:23-26)
The assembly put forward two men who met the qualification: Joseph called Barsabbas, who was also known as Justus, and Matthias. They then prayed, saying, "Lord, you know the hearts of all; show which one of these two you have chosen to take the place in this ministry and apostleship from which Judas turned aside." After the prayer they cast lots, and the lot fell on Matthias. He was therefore enrolled with the eleven apostles, completing the number of the twelve.
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