SECTION A: INTRODUCTION TO THE OLD TESTAMENT

Answer two (2) questions from this section

List at least twenty (20) books of the Old Testament as they appear in the Revised Standard Version
Define inspiration and briefly explain its views or theories
Examine the objections against Mosaic authorship of the Pentateuch
Discuss the role of Samuel as a judge in Israel

SECTION B: HISTORY AND RELIGION OF ISRAEL

Answer two (2) questions from this section

Highlight the implications of King Saul’s inauguration at Gilgal for Nigerian leaders
Examine the contributions of Prophet Elisha to the nation of Israel during the period of famine
Examine the call and commission of Prophet Isaiah
Discuss God’s charges against Israel’s neighbours according to Prophet Amos.

Full Answers

SECTION A: INTRODUCTION TO THE OLD TESTAMENT

Question 1: Twenty (20) Books of the Old Testament (Revised Standard Version)

The Old Testament in the Revised Standard Version contains 39 books. Here are 20 as they appear in order:

Genesis
Exodus
Leviticus
Numbers
Deuteronomy
Joshua
Judges
Ruth
1 Samuel
2 Samuel
1 Kings
2 Kings
1 Chronicles
2 Chronicles
Ezra
Nehemiah
Esther
Job
Psalms
Proverbs

Question 2: Definition of Inspiration and Its Views/Theories

Definition:

Biblical inspiration refers to the divine influence by which God guided the human authors of Scripture to write what He intended, ensuring that the Bible is the authoritative Word of God. The word comes from the Latin inspirare meaning “to breathe into.” The key text is 2 Timothy 3:16 — “All Scripture is God-breathed and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.”

Views/Theories of Inspiration:

i. Verbal Plenary Inspiration

This is the most conservative view. It holds that God inspired every single word of Scripture — not just the ideas but the exact words. The human authors were guided so completely that every word they wrote was exactly what God intended. This view upholds the complete inerrancy and infallibility of Scripture.

ii. Dynamical (or Thought) Inspiration

This view holds that God inspired the thoughts and ideas of the biblical writers but allowed them freedom to express those ideas in their own words and literary styles. God guided what was communicated but not the exact words used. This explains the diversity of writing styles across the Bible.

iii. Mechanical (Dictation) Inspiration

This theory holds that God literally dictated the words of Scripture to the human authors, who acted as passive secretaries or instruments. Critics of this view argue that it fails to account for the clear differences in writing style and personality evident among different biblical authors.

iv. Neo-Orthodox (Encounter) Inspiration

Associated with Karl Barth, this view holds that the Bible is not itself the direct Word of God but becomes the Word of God when God uses it to create an encounter or experience between Himself and the reader. The Bible is a human witness to divine revelation rather than revelation itself.

v. Natural Inspiration

This liberal view holds that biblical writers were inspired only in the same way that great poets, philosophers, or artists are inspired — through exceptional human insight and genius. It does not require any supernatural divine action. Most conservative theologians reject this view as insufficient.

Question 3: Objections Against Mosaic Authorship of the Pentateuch

The traditional view holds that Moses wrote the first five books of the Bible (Genesis–Deuteronomy). However, several objections have been raised against this:

i. The Account of Moses’ Death

Deuteronomy 34 records the death and burial of Moses in detail. It is logically impossible for Moses to have written an account of his own death. Critics argue this proves at least part of the Pentateuch was written after Moses.

ii. References to Moses in the Third Person

Throughout the Pentateuch, Moses is frequently referred to in the third person (e.g., “Now Moses was a very humble man” — Numbers 12:3). Critics argue that an author would normally write in the first person when referring to himself, suggesting someone else wrote these accounts.

iii. Anachronisms

Several passages refer to places, peoples, and conditions that did not exist in Moses’ time. For example, Genesis 36:31 mentions “kings who reigned in Israel before any Israelite king reigned” — suggesting it was written after the monarchy was established, long after Moses.

iv. The Documentary Hypothesis (JEDP Theory)

Julius Wellhausen and other scholars proposed that the Pentateuch was not written by one author but was compiled from four distinct source documents: J (Jahwist), E (Elohist), D (Deuteronomist), and P (Priestly). Each source reflects a different historical period, theological concern, and literary style — suggesting multiple authors over centuries rather than one author.

v. Repetitions and Contradictions

There are several duplicate accounts and apparent contradictions in the Pentateuch (e.g., two creation accounts in Genesis 1 and 2, two flood accounts). Critics argue these suggest multiple authors whose works were later combined rather than a single consistent author like Moses.

vi. References to Canaan as a Foreign Land

Passages like Genesis 12:6 — “At that time the Canaanites were in the land” — suggest the author was writing from a perspective outside Canaan, at a time when Canaanites were no longer there. Moses never entered Canaan, yet the phrasing implies a later author looking back.

Question 4: The Role of Samuel as a Judge in Israel

Samuel was the last and greatest of the judges of Israel, standing at the crossroads between the period of the judges and the establishment of the monarchy. His role was multifaceted and profoundly significant.

i. Samuel as a Prophet-Judge

Unlike earlier judges who were primarily military deliverers, Samuel combined the roles of prophet, judge, and priest. He served as God’s spokesman to Israel, delivering divine messages and interpreting God’s will to the people. His prophetic ministry gave the judgeship a new spiritual depth and authority.

ii. Samuel and the Renewal of Israel

When Samuel began his ministry, Israel was in a state of spiritual and national crisis — the Ark of the Covenant had been captured by the Philistines, and the nation was demoralized. Samuel called the people to repentance at Mizpah (1 Samuel 7), urging them to put away foreign gods and return to the Lord. This spiritual revival was central to his role as judge.

iii. Military Leadership

After Israel’s repentance at Mizpah, God intervened against the Philistines with thunder and confusion, and the Israelites won a great victory (1 Samuel 7:10-11). Samuel set up a stone called “Ebenezer” to mark God’s help. Under his leadership, cities previously taken by the Philistines were restored to Israel.

iv. Circuit Judge

Samuel exercised his judgeship by travelling a regular circuit — going from year to year to Bethel, Gilgal, and Mizpah, judging Israel at each of these locations before returning to his home at Ramah (1 Samuel 7:16-17). This made him accessible to all the people and ensured consistent administration of justice throughout the land.

v. Anointing the Kings

A crucial aspect of Samuel’s role was his transition of leadership to the monarchy. Under God’s direction, he anointed first Saul (1 Samuel 10) and later David (1 Samuel 16) as kings of Israel. This made him the kingmaker of Israel — the bridge between the theocratic period of the judges and the monarchical period.

vi. Moral and Spiritual Accountability

Even after Saul became king, Samuel held him accountable to God’s commands. When Saul disobeyed God by sparing King Agag and keeping spoils from the Amalekites, Samuel confronted him boldly, declaring “to obey is better than sacrifice” (1 Samuel 15:22). This showed Samuel’s fearless commitment to justice and divine law.

SECTION B: HISTORY AND RELIGION OF ISRAEL

Question 5: Implications of King Saul’s Inauguration at Gilgal for Nigerian Leaders

The inauguration of Saul as king at Gilgal (1 Samuel 11:14-15) followed his military victory over the Ammonites and carried profound lessons that remain relevant for Nigerian leaders today.

i. Leadership Must Be Earned Through Service

Saul was confirmed king after he had demonstrated genuine leadership by delivering the people of Jabesh-Gilead from Ammonite oppression. Nigerian leaders should understand that true leadership is earned through service and sacrifice, not merely sought for personal gain or political ambition.

ii. God-Given Authority Carries Responsibility

Saul’s kingship was inaugurated before God at Gilgal — a sacred site of covenant renewal. This signifies that all legitimate authority is ultimately derived from God. Nigerian leaders, regardless of their religion, should recognize that their positions carry divine accountability. They must govern justly, knowing they will answer to God for how they use power.

iii. The Danger of Pride and Disobedience

Despite a promising start, Saul eventually fell because of pride, impatience, and disobedience to God’s commands. Nigerian leaders must guard against arrogance, the abuse of power, and the temptation to place personal interests above the common good and the rule of law.

iv. Unity Before Partisanship

Saul’s military success united the tribes of Israel before he was confirmed king. Nigerian leaders should prioritize national unity over ethnic, religious, and political divisions. True leadership brings people together rather than exploiting divisions for personal gain.

v. Accountability to the People

The confirmation of Saul at Gilgal was a public ceremony before all the people of Israel — not a private arrangement. Nigerian leaders must embrace transparency and public accountability, governing in ways that can withstand public scrutiny.

vi. The Need for Spiritual Integrity

Saul’s inauguration was a religious as well as political event. This teaches Nigerian leaders that moral and spiritual integrity are essential foundations of good governance. Leaders who abandon ethical and spiritual principles, as Saul eventually did, will ultimately fail.

Question 6: Contributions of Prophet Elisha During the Period of Famine

The ministry of Elisha took place during several periods of famine and national crisis in Israel. His contributions demonstrated both compassion and divine power.

i. Purification of the Poisoned Stew (2 Kings 4:38-41)

During a famine in Gilgal, the sons of the prophets accidentally prepared a poisoned stew. Elisha miraculously purified it by throwing flour into the pot, making it safe to eat. This saved the community from death and demonstrated his role as a protector of God’s people in times of scarcity.

ii. Multiplication of Bread (2 Kings 4:42-44)

A man brought twenty loaves of barley bread to Elisha. Elisha commanded that it be set before a hundred men. When his servant questioned how such a small amount could feed so many, Elisha declared that God had said there would be enough and some left over. The miracle occurred exactly as prophesied, prefiguring Jesus’ feeding of the multitude and showing Elisha as God’s instrument of provision.

iii. The Widow’s Oil (2 Kings 4:1-7)

Though not strictly during a famine, this miracle addressed the economic crisis of a widow whose husband had died in debt. Elisha multiplied her small jar of oil so that it filled many vessels, enabling her to sell the oil, pay her debts, and sustain herself and her sons. This showed Elisha’s concern for the vulnerable and economically marginalized.

iv. Healing of the Waters at Jericho (2 Kings 2:19-22)

The men of Jericho told Elisha that the water was bad and the land unproductive. Elisha threw salt into the spring and healed the water, making the land fertile again. This directly addressed food insecurity by restoring agricultural productivity.

v. Prophecy of Abundance in Samaria (2 Kings 7:1-2)

During the severe famine caused by the Syrian siege of Samaria, when people were reduced to eating donkey heads and dove’s dung, Elisha prophesied that within 24 hours there would be abundant food at the city gates. The prophecy was fulfilled when the Syrians fled in panic, leaving their food, animals, and supplies behind. Elisha’s prophecy thus ended the famine and saved the nation.

Question 7: The Call and Commission of Prophet Isaiah

The call and commission of Isaiah is one of the most dramatic and theologically rich prophetic call narratives in the entire Old Testament, recorded in Isaiah chapter 6.

i. The Historical Context

Isaiah’s call took place “in the year that King Uzziah died” (Isaiah 6:1) — approximately 740 BC. Uzziah had been a long and relatively stable reign. His death created a climate of uncertainty and anxiety about the future of Judah, making the timing of Isaiah’s call particularly significant.

ii. The Vision of God’s Holiness

Isaiah saw the Lord sitting upon a high and lofty throne, with the train of His robe filling the Temple. Seraphim surrounded Him, each with six wings, crying “Holy, holy, holy is the LORD of hosts; the whole earth is full of His glory.” The Temple shook at the sound of their voices and filled with smoke. This vision established the absolute holiness, majesty, and sovereignty of God as the foundation of Isaiah’s entire prophetic ministry.

iii. Isaiah’s Confession of Unworthiness

Confronted by the holiness of God, Isaiah immediately became aware of his own sinfulness and the sinfulness of his people. He cried out: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the LORD of hosts!” This response reflects the universal human experience of unworthiness before divine holiness.

iv. Cleansing and Forgiveness

One of the seraphim flew to Isaiah with a burning coal taken from the altar and touched his mouth with it, declaring that his guilt was taken away and his sin atoned for. This act of divine cleansing was essential before Isaiah could serve as God’s spokesman — symbolizing that prophetic ministry requires moral and spiritual purification.

v. The Commission

After his cleansing, Isaiah heard God asking: “Whom shall I send, and who will go for us?” Isaiah responded with voluntary, willing availability: “Here am I! Send me.” God then commissioned him to go and speak to the people of Israel, warning them of coming judgment even though they would be slow to hear and respond.

vi. The Difficult Nature of the Mission

God told Isaiah honestly that his message would largely fall on deaf ears — the people’s hearts were hardened. Yet Isaiah was commanded to continue faithfully until the land was utterly desolate. This teaches that prophetic faithfulness is measured by obedience to the call, not by the immediate response of the audience.

Question 8: God’s Charges Against Israel’s Neighbours According to Prophet Amos

Amos was an eighth-century BC prophet from Tekoa who delivered God’s charges against both Israel’s neighbours and Israel itself. In chapters 1-2, he systematically pronounced divine judgment on the surrounding nations for their crimes against humanity.

i. Damascus/Syria (Amos 1:3-5)

God charged Syria with extreme cruelty in warfare — they had “threshed Gilead with sledges of iron,” referring to the brutal and systematic devastation of the Israelite region of Gilead. The charge was one of excessive military brutality and the dehumanization of conquered peoples. God’s punishment was to send fire upon the house of Hazael and destroy the strongholds of Damascus.

ii. Gaza/Philistia (Amos 1:6-8)

The Philistines were charged with taking entire communities captive and selling them to Edom as slaves. This was the crime of slave trading — the wholesale deportation and commercial trafficking of human beings. God declared He would send fire upon the walls of Gaza and cut off its inhabitants.

iii. Tyre/Phoenicia (Amos 1:9-10)

Tyre was charged with the same crime of slave trading — delivering whole communities to Edom — but with the added guilt of disregarding “a covenant of brotherhood,” suggesting a treaty or agreement of peaceful coexistence that was betrayed. God declared judgment by fire upon Tyre’s walls and strongholds.

iv. Edom (Amos 1:11-12)

Edom was charged with pursuing his brother (Israel) with the sword, showing no compassion, maintaining perpetual anger, and nursing unrelenting rage. The charge highlighted the particular wickedness of violence against a kinsman — Edom and Israel were brother nations, descended from Esau and Jacob respectively. God’s fire would come upon Teman and Bozrah.

v. Ammon (Amos 1:13-15)

The Ammonites were charged with a particularly horrific war crime — ripping open pregnant women in Gilead in order to enlarge their territory. This represented the ultimate expression of territorial greed and the utter disregard for innocent human life. God would kindle fire in the wall of Rabbah and their king would go into exile.

vi. Moab (Amos 2:1-3)

Moab was charged with burning the bones of the king of Edom to lime — desecrating the dead, which was considered a grave moral offense in the ancient Near East. Even one’s enemy deserved proper burial. God declared He would send fire upon Moab and its rulers would perish.

Overall Significance:

These charges reveal that Amos’ God is not merely the tribal deity of Israel but the universal moral Governor of all nations. All peoples — not just Israel — are held accountable to basic standards of human dignity, justice, and compassion. War crimes, slave trading, genocide, and desecration of the dead are offenses against God regardless of who commits them. This universalistic moral vision was radical and remains profoundly relevant today.

2024 IJMB CRS paper 1