Old Testament Past Questions and Answers
SECTION A: BACKGROUND TO THE OLD TESTAMENT
Answer one (1) question from this section
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Advance literary argument for Mosaic authorship of the Pentateuch
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Define Canon and give reasons for the first century Christian canon
SECTION B: HISTORY AND RELIGION OF ISRAEL
Answer three (3) questions from this section
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“They sell the righteous for silver and the needy for a pair of sandals”. Show how this statement fits Amos as a prophet of social justice
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Examine the lessons to be learnt from the behaviour and judgments on the sons of Eli.
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Explain the effects of Solomon’s marriage to many wives
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Discuss the unconditional love Hosea showed to his wife, Gomer
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Examine God’s charges against Judah according to Prophet Isaiah.
SECTION A: BACKGROUND TO THE OLD TESTAMENT
Question 1: Literary Arguments for Mosaic Authorship of the Pentateuch
i. Direct Biblical Claims
The Pentateuch itself records God commanding Moses to write (Exodus 17:14) and states that “Moses wrote this law” (Deuteronomy 31:9), providing direct internal evidence of his authorship.
ii. Testimony of Other Old Testament Books
Joshua, 1 Kings, and other Old Testament books consistently refer to the Pentateuch as “the Law of Moses,” confirming the longstanding tradition of Mosaic authorship across Scripture.
iii. New Testament Testimony
Jesus attributed the Pentateuch to Moses directly, saying “he wrote about me” (John 5:46) and referring to “the book of Moses” (Mark 12:26). The apostles followed this same attribution.
iv. Moses’ Unique Qualifications
Educated in all the wisdom of Egypt (Acts 7:22), Moses possessed the literary skill, historical knowledge, and intellectual capacity needed to compose such a comprehensive work.
v. Eyewitness Knowledge
Moses was the central human figure in Exodus through Deuteronomy. His direct participation in the Exodus, wilderness journey, and Law-giving makes him the most credible author of these accounts.
vi. Literary Unity of the Pentateuch
The Pentateuch displays a coherent narrative arc, consistent theology, and unified covenant themes — more consistent with a single gifted author than with multiple editors working centuries apart.
vii. Ancient Near Eastern Parallels
Archaeological evidence — including the Code of Hammurabi — confirms that sophisticated writing and law codes existed in the ancient Near East long before Moses, making Pentateuchal authorship in his era entirely plausible.
viii. Post-Mosaic Passages Explained
Minor additions such as the account of Moses’ death (Deuteronomy 34) can be attributed to Joshua or a contemporary editor — a common ancient practice — without undermining essential Mosaic authorship.
Question 2: Definition of Canon and Reasons for the First Century Christian Canon
Definition:
The word “canon” derives from the Greek kanon, meaning “rule” or “measuring rod.” In biblical studies, it refers to the official collection of books recognized by the Church as divinely inspired and authoritative for Christian faith and practice.
Reasons for the Formation of the First Century Christian Canon:
i. Distinguishing Authentic Apostolic Writings
As Christianity spread, many writings circulated among the churches — some genuine, others spurious. A recognized canon was needed to distinguish authentic apostolic teaching from fabricated documents.
ii. The Threat of Heresy
Gnostics produced false gospels claiming apostolic authority. The church needed a clear boundary between genuine Scripture and heretical writings that distorted the Christian faith.
iii. The Influence of Marcion
Around AD 140, the heretic Marcion formed his own reduced canon, rejecting the Old Testament entirely. His action forced the orthodox church to define and affirm which writings were truly canonical.
iv. Apostolic Authority
Writings connected to the apostles — eyewitnesses of Jesus’ ministry and resurrection — were recognized as carrying unique divine authority, making apostolic origin a primary criterion for inclusion.
v. Universal Acceptance by the Churches
Books widely accepted across multiple Christian communities — in Jerusalem, Rome, Alexandria, and Antioch — were recognized as authoritative through their broad, consistent reception.
vi. Consistency with Apostolic Teaching
Books were tested against the core apostolic gospel. Any writing that contradicted the message of Jesus’ life, death, and resurrection was excluded regardless of its claimed authorship.
vii. Liturgical Use
Writings consistently used in Christian worship — read in assemblies and quoted in preaching — gained canonical recognition through sustained liturgical practice across the early church.
SECTION B: HISTORY AND RELIGION OF ISRAEL
Question 3: Amos as a Prophet of Social Justice
The statement “They sell the righteous for silver and the needy for a pair of sandals” (Amos 2:6) captures the heart of Amos’ ministry as Israel’s great prophet of social justice.
Background:
Amos was a shepherd from Tekoa in Judah, called to prophesy in the Northern Kingdom during Jeroboam II’s reign (c. 760 BC) — a time of great prosperity for the wealthy and great suffering for the poor.
i. Condemnation of Economic Exploitation
The rich used the legal system to enslave the poor for petty debts, directly violating God’s covenant law. Amos exposed this exploitation as a fundamental offense against God’s justice.
ii. Denunciation of Corrupt Courts
Amos 5:10-12 charges that the wealthy bribed judges and deprived the poor of justice in the courts. He called for justice to “roll on like a river” — impartial and unstoppable (Amos 5:24).
iii. Condemnation of Luxury Built on Oppression
Amos 6:4-6 attacks the elite who feasted on ivory beds and choice meats while indifferent to the suffering of the poor — a lifestyle built directly on exploitation.
iv. Condemnation of Dishonest Commerce
Amos 8:4-6 denounces merchants who used dishonest scales, overcharged the poor, and could not wait for religious observances to end so they could resume cheating in the marketplace.
v. God’s Identification with the Poor
For Amos, exploiting the poor was a direct offense against God. Social justice was not separate from religion — it was at its very core.
vi. Rejection of Empty Religion
Amos 5:21-24 records God declaring hatred for Israel’s festivals and offerings while oppression continued. True worship, for Amos, is inseparable from just treatment of the vulnerable.
Question 4: Lessons from the Behaviour and Judgments on the Sons of Eli
The Behaviour:
Hophni and Phinehas “had no regard for the LORD” (1 Samuel 2:12). They took the best sacrificial portions for themselves and committed sexual immorality with women at the tabernacle entrance. Eli rebuked them mildly but failed to restrain them.
The Judgment:
God declared that Eli’s priestly lineage would be cut off. Both sons died on the same day in battle, the Ark was captured by the Philistines, and Eli died upon hearing the news.
Lessons:
i. Religious Privilege Does Not Guarantee Godly Character
Being raised in a priestly household gave Hophni and Phinehas every spiritual advantage, yet they became deeply corrupt — proving that upbringing alone cannot produce genuine faith.
ii. Sin in Sacred Office is Especially Serious
Their sins caused the people to “abhor the offering of the LORD” (1 Samuel 2:17). Those in spiritual leadership bear greater responsibility for their conduct and face greater judgment.
iii. Parental Responsibility Must Not Be Neglected
God charged Eli: “You honor your sons more than me” (1 Samuel 2:29). Love without discipline is not true love; parents must correct their children even when it is difficult.
iv. Sin Has Consequences Beyond the Individual
The sins of Hophni and Phinehas brought judgment on their father, their priestly lineage, and the entire nation. Personal sin rarely remains personal.
v. God’s Patience Has Limits
God sent multiple warnings before judgment fell, demonstrating patience — but also showing that continued unrepentant sin will ultimately face divine consequences.
vi. True Service Requires Integrity
The contrast with young Samuel — who grew “in favor with the LORD and with people” — shows that God seeks servants of genuine integrity, not merely outward religious function.
Question 5: Effects of Solomon’s Marriage to Many Wives
Solomon married 700 wives of royal birth and 300 concubines (1 Kings 11:3), with devastating consequences for himself, his reign, and the nation.
i. Spiritual Apostasy
His foreign wives “turned his heart after other gods” (1 Kings 11:4). He built shrines for Chemosh, Molech, and other pagan deities — ending his life as an idolater despite having built the Temple.
ii. Direct Violation of God’s Command
God had explicitly warned Israel’s kings not to intermarry with foreign women who would turn their hearts away (Deuteronomy 7:3-4). Solomon’s marriages were sustained, deliberate disobedience.
iii. Divine Judgment and Division of the Kingdom
God declared He would tear the kingdom from Solomon’s descendants (1 Kings 11:11). After Solomon’s death, the kingdom permanently divided into Israel and Judah — a division that led to both nations’ eventual destruction.
iv. Political Enemies Raised Up
As a direct consequence of his apostasy, God raised up adversaries — Hadad the Edomite, Rezon of Syria, and Jeroboam — who destabilized Solomon’s kingdom from within and without.
v. Economic and Social Burden
Sustaining 1,000 wives and concubines required enormous resources, contributing to heavy taxation and forced labor that burdened the people and fueled the rebellion that followed his death.
vi. Neglect of True Wisdom
Solomon’s fall represents the ultimate contradiction — the wisest man alive acting most foolishly. It demonstrates that intellectual wisdom and spiritual faithfulness are not the same thing.
Question 6: Hosea’s Unconditional Love for His Wife Gomer
Background (Hosea 1-3):
God commanded Hosea to marry Gomer, a promiscuous woman. She was unfaithful, left him for other lovers, and eventually ended up as a slave in the marketplace. God then commanded Hosea to go and buy her back — a living parable of God’s love for unfaithful Israel.
i. Marriage Despite Known Unfaithfulness
Hosea married Gomer knowing her character. This deliberate, foreknowing love mirrors God’s choice of Israel despite foreknowledge of their future unfaithfulness.
ii. Continued Love Through Betrayal
When Gomer abandoned him, Hosea did not seek revenge. His enduring love — painful as it was — reflected God’s continued love for Israel even as the nation chased after other gods.
iii. Redemption at Great Personal Cost
Hosea paid fifteen shekels of silver and barley to buy Gomer back from slavery (Hosea 3:2). This costly act of redemption foreshadows Christ’s redemption of sinful humanity at ultimate personal cost.
iv. Restoration Without Condemnation
Hosea restored Gomer to dignity without public shaming or punishment, calling her to faithfulness (Hosea 3:3) — a powerful picture of God’s grace that restores without condemning.
v. The Theological Meaning
Hosea’s marriage was a living sermon. Israel’s spiritual adultery with Baal paralleled Gomer’s unfaithfulness — yet God, like Hosea, refused to abandon His people and promised to restore them to covenant love.
Question 7: God’s Charges Against Judah According to Prophet Isaiah
Isaiah prophesied in Judah during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah (c. 740-700 BC), delivering God’s comprehensive indictment of the nation’s sin.
i. Spiritual Rebellion and Ingratitude (Isaiah 1:2-4)
God charged Judah with rejecting the One who had nurtured and raised them — a rebellion more shameful than the instinctive loyalty of animals to their owners.
ii. Empty Religious Worship (Isaiah 1:10-17)
God declared He was “fed up” with Judah’s sacrifices and festivals performed by people living in unrepentant sin. “Your hands are full of blood” — religion without righteousness is an offense to God.
iii. Social Injustice and Exploitation of the Poor
Leaders took bribes and failed to defend the fatherless and widows (Isaiah 1:23). The elders ground the faces of the poor (Isaiah 3:14-15), making exploitation of the vulnerable a central charge.
iv. Pride and Arrogance
Despite being filled with wealth, horses, and chariots, Judah had become arrogant and self-sufficient (Isaiah 2:6-18). Isaiah declared that God’s judgment would bring all human pride low.
v. Idolatry
Judah was filled with idols — “the work of their hands” (Isaiah 2:8). They had abandoned the living God to bow before lifeless images, which lay at the root of all their other sins.
vi. Corrupt Leadership
Judah’s leaders misled the nation rather than guiding it in righteousness: “Those who guide this people mislead them, and those who are guided are led astray” (Isaiah 9:16).
vii. The Song of the Vineyard (Isaiah 5:1-7)
God compared Judah to a lovingly tended vineyard that produced only wild, bitter fruit. Despite everything God had done for Judah, the nation yielded only injustice and oppression — the ultimate summary of God’s charges against them.