SECTION A: INTRODUCTION TO THE OLD TESTAMENT

Answer two (2) questions from this section

Narrate the birth of Samuel and lessons we can learn from his call.
What are the duties of a prophet in the society?
Explain the reasons why Israel requested for a king.
Discuss the offences committed by Israel in the time of prophet Amos.

SECTION B: HISTORY AND RELIGION OF ISRAEL

Answer two (2) questions from this section

What lessons do you learn from David’s seeking for refuge among the Philistines?
What were the mistakes of King Solomon that were threats to the throne?
Explain the significance of the names of Prophet Hosea’s children.
How did God view the religion of Israel in the time of prophet Amos, which Nigerians should learn from.

Full Answers

SECTION A: INTRODUCTION TO THE OLD TESTAMENT

Question 1 — Birth of Samuel and Lessons from His Call

Birth of Samuel (1 Samuel 1–3)

Background:

Samuel’s birth is one of the most remarkable in the Old Testament. His mother, Hannah, was one of two wives of Elkanah, a Levite from Ramah. The other wife, Peninnah, had children but Hannah was barren. Year after year, the family went to Shiloh to worship and sacrifice to God. Peninnah provoked Hannah bitterly because of her barrenness, causing her great distress.

Hannah’s Prayer:

On one occasion at Shiloh, Hannah wept bitterly and prayed earnestly to God, making a vow that if God gave her a son, she would dedicate the child to God’s service all the days of his life, and no razor would touch his head (a Nazirite vow). Eli the priest observed her lips moving silently and mistakenly thought she was drunk. Hannah explained her sorrow, and Eli blessed her, saying “Go in peace, and the God of Israel grant your petition.”

Birth and Dedication:

God remembered Hannah, and she conceived and bore a son whom she named Samuel, meaning “heard of God” or “asked of God,” because she had asked him of the Lord. After weaning the child, Hannah fulfilled her vow and brought Samuel to the temple at Shiloh, presenting him to Eli the priest, saying “For this child I prayed, and the Lord has granted me my petition.” She left Samuel to serve in the temple and offered a sacrifice.

The Call of Samuel (1 Samuel 3):

While Samuel was still a young boy serving under Eli, one night God called Samuel by name. Samuel, not yet knowing God’s voice, ran to Eli three times thinking Eli had called him. On the third occasion, Eli realized it was God calling the boy and instructed Samuel to respond: “Speak, Lord, for your servant hears.” God then revealed to Samuel that He was about to judge the house of Eli because Eli’s sons had blasphemed God and Eli had failed to restrain them. Samuel was afraid to tell Eli the vision, but Eli urged him to speak the truth. Samuel became established as a prophet, and God was with him.

Lessons from the Birth and Call of Samuel

The Power of Prayer and Faith: Hannah’s persistent, fervent prayer was answered by God. This teaches us that God hears sincere prayers and responds to genuine faith, even when circumstances seem hopeless.
Fulfilling Vows to God: Hannah kept her promise and dedicated Samuel to God’s service. This teaches us the importance of honoring our commitments and vows to God — a lesson for all Christians to be faithful to their promises.
Obedience to God’s Call: Samuel responded obediently when he finally recognized God’s voice. This teaches that we must be attentive and responsive to God’s call in our lives.
God Uses the Unlikely: Samuel was a young child when God called him. This shows that God does not call based on age, status, or human qualification — He calls and equips those He chooses.
Parental Dedication: Hannah’s dedication of Samuel illustrates the importance of raising children in the service of God and entrusting them to God’s care.
Truthfulness and Courage: Samuel courageously delivered God’s difficult message to Eli. This teaches that God’s servants must speak the truth even when it is uncomfortable.

Question 2 — Duties of a Prophet in Society

A prophet in the Old Testament context was a person called and commissioned by God to serve as His spokesperson, intermediary, and moral guardian in society. The Hebrew word for prophet is nabi — one who is called or who speaks on behalf of another.

1. Spokesperson for God (Declaring God’s Word):

The primary duty of a prophet was to deliver God’s messages to the people. Prophets declared “Thus says the Lord” — conveying divine revelations, instructions, warnings, and promises. They were God’s mouthpiece, speaking His word to kings, priests, and ordinary people alike (e.g., Isaiah, Jeremiah, Amos).

2. Social Justice and Moral Reformation:

Prophets were champions of social justice. They boldly condemned oppression, exploitation of the poor, corruption, injustice, and moral decay in society. Prophet Amos condemned the rich for selling the poor for silver and trampling the needy. Prophet Micah called for justice, mercy, and humility. Prophets held society accountable to God’s ethical standards.

3. Calling People to Repentance:

Prophets called Israel back to God when they strayed into idolatry and sin. They urged repentance — a return to covenant faithfulness. Hosea used his own marriage as a metaphor to call Israel back from spiritual adultery (idol worship) to God.

4. Predicting Future Events (Foretelling):

Prophets sometimes received divine revelations about future events — judgments, restoration, the coming of the Messiah, and the destiny of nations. Isaiah predicted the birth of the Messiah (Isaiah 7:14). These predictions were not mere fortune-telling but divine warnings intended to lead people to repentance and trust in God.

5. Intercession:

Prophets interceded with God on behalf of the people. Moses interceded for Israel in the wilderness. Samuel prayed for Israel throughout his ministry (1 Samuel 12:23). Abraham interceded for Sodom. Intercession was a crucial prophetic function.

6. Anointing and Guiding Leaders:

Prophets anointed and guided kings and national leaders. Samuel anointed both Saul and David as kings of Israel. Nathan rebuked King David for his sin against Uriah. Prophets served as the conscience of the monarchy.

7. Teaching and Preserving the Law:

Prophets taught the people God’s law and reminded them of their covenant obligations. They preserved and transmitted divine revelation, contributing significantly to the written scriptures.

Question 3 — Reasons Why Israel Requested for a King (1 Samuel 8)

Background:

Israel had been governed by judges — charismatic leaders raised up by God to deliver them from enemies. Samuel was the last and greatest of the judges. As Samuel grew old, he appointed his sons Joel and Abijah as judges, but they were corrupt — they took bribes and perverted justice. The elders of Israel gathered and demanded a king.

Reasons for the Request:

1. Corruption of Samuel’s Sons:

Samuel’s sons did not walk in his righteous ways. They were greedy, accepted bribes, and distorted justice. The people lost confidence in the existing system of judgeship and desired a more institutionalized, stable form of leadership.

2. Desire for a Permanent, Stable Leadership:

The system of judges was temporary and depended on God raising up specific individuals. Israel wanted a permanent, hereditary leadership that would provide continuity and stability rather than uncertainty between judges.

3. Military Security — Desire for a Military Leader:

Israel was surrounded by powerful enemies, particularly the Philistines, who posed a constant military threat. The people wanted a king who would lead them into battle and provide organized military defense, like other nations. They said: “that our king may judge us and go out before us and fight our battles.”

4. Desire to be Like Other Nations:

Israel looked at surrounding nations — Egypt, Moab, Ammon — and saw that they had kings who gave them a sense of national identity, prestige, and organized power. They wanted to conform to the international norm of monarchy. They said to Samuel: “Give us a king to judge us like all the nations.”

5. Samuel’s Old Age:

Samuel was aging and could no longer effectively lead as he once did. With his corrupt sons as his successors, the people foresaw a leadership vacuum and demanded structural change.

God’s Response:

God told Samuel that the people had not rejected Samuel but had rejected God as their king. He instructed Samuel to warn them of the consequences of having a human king — taxation, forced labor, military conscription — but ultimately granted their request, and Saul was anointed as Israel’s first king.

Lessons:

Human dissatisfaction with God’s provision often leads people to seek worldly solutions.
Conformity to the world rather than faithfulness to God brings consequences.
God’s judgment respects human free will even when human choices are misguided.

Question 4 — Offences Committed by Israel in the Time of Prophet Amos

Prophet Amos was a shepherd from Tekoa in Judah whom God called to prophesy to the Northern Kingdom of Israel during the reign of Jeroboam II (around 760 BC) — a time of great economic prosperity but deep social and spiritual corruption.

1. Social Injustice and Oppression of the Poor:

Amos condemned Israel for systematic exploitation of the poor and vulnerable. The rich and powerful used dishonest weights and measures to cheat buyers, sold the poor for silver, and trampled the needy into the dust. The wealthy accumulated luxury at the expense of the destitute, creating extreme inequality in society.

2. Corruption of the Justice System:

Amos condemned judges and rulers who accepted bribes and perverted justice in the courts. The innocent were denied fair trials, and legal processes were manipulated to benefit the wealthy and powerful. Justice was turned into “bitterness” and righteousness was cast down to the ground (Amos 5:7).

3. Religious Hypocrisy and Empty Ritualism:

Despite their social sins, Israelites maintained elaborate religious rituals — sacrifices, festivals, tithes, and solemn assemblies. God, speaking through Amos, declared that He despised and rejected their religious feasts and offerings because they were accompanied by oppression and injustice. God demanded justice and righteousness, not religious performance divorced from ethical living.

4. Idolatry and Syncretism:

Israel worshipped at unauthorized shrines at Bethel and Gilgal, mixing the worship of Yahweh with Canaanite religious practices. They offered sacrifices at high places and engaged in forms of worship that violated the covenant with God. Amos condemned these unauthorized worship centers and called the people back to genuine devotion to God.

5. Sexual Immorality:

Amos condemned the practice of religious prostitution associated with Canaanite fertility cults. Father and son went to the same woman — an abominable violation of God’s moral law. Sexual immorality was intertwined with their corrupt religious practices.

6. Luxurious Living and Complacency:

The wealthy of Israel, particularly in Samaria, indulged in extreme luxury — lying on beds of ivory, eating the finest foods, drinking wine from bowls, and anointing themselves with the finest oils. They were completely indifferent to the suffering of the poor around them. Amos called them the “cows of Bashan” — well-fed, comfortable, and callous.

7. Dishonest Trade Practices:

Merchants could not wait for the Sabbath to end so they could resume their dishonest trading — making the ephah small and the shekel great, cheating customers with false scales.

Consequence:

God declared through Amos that judgment was coming — Israel would go into exile. The nation fell to Assyria in 722 BC, fulfilling Amos’ prophecy.

SECTION B: HISTORY AND RELIGION OF ISRAEL

Question 5 — Lessons from David’s Seeking Refuge Among the Philistines (1 Samuel 27–29)

Background:

After years of fleeing from King Saul who sought to kill him, David despaired and decided to seek refuge in Philistine territory with King Achish of Gath, taking his six hundred men and their families. Achish gave David the town of Ziklag. David dwelt among the Philistines for sixteen months.

Lessons:

1. Despair Can Lead to Wrong Decisions:

David fled to the Philistines — Israel’s enemies — out of despair and exhaustion. This shows that even great men of faith can make unwise decisions when they lose hope. Christians must guard against allowing discouragement to drive them into compromising relationships or environments.

2. God’s Protection in Unlikely Places:

Even in enemy territory, God preserved and protected David. He was not harmed by the Philistines and eventually returned safely. This teaches that God’s protection is not limited to familiar, comfortable environments — He can protect His children anywhere.

3. The Danger of Compromising with the Enemy:

David’s stay among the Philistines put him in an extremely difficult position — he was almost compelled to fight against Israel at the battle of Jezreel. Only the suspicion of the other Philistine commanders saved him from this catastrophe. This teaches that seeking refuge in ungodly alliances is dangerous and can lead to moral compromise.

4. God’s Providence Through Human Instruments:

The Philistine commanders’ refusal to trust David prevented him from fighting against his own people. God used even unbelieving Philistines to redirect David’s path. This teaches that God works through all circumstances and all people to fulfill His purposes.

5. Integrity and Loyalty:

Despite living among the Philistines, David did not truly betray Israel — he raided other enemies while deceiving Achish. This complex situation raises questions about loyalty and integrity in impossible circumstances, reminding us that God’s servants must always seek to honor their fundamental commitments.

6. Patience in Waiting for God’s Timing:

David endured years of running and hardship before becoming king. His time among the Philistines was part of his preparation. This teaches that God’s people must be patient — their time of trial is also a time of preparation and growth.

Question 6 — Mistakes of King Solomon That Were Threats to the Throne (1 Kings 9–12)

Solomon began his reign with great wisdom and devotion to God, building the magnificent Temple in Jerusalem. However, as his reign progressed, he made serious mistakes that ultimately led to the division of the kingdom after his death.

1. Marriage to Foreign Women and Idolatry:

Solomon’s most catastrophic mistake was marrying seven hundred wives of foreign origin and keeping three hundred concubines — many from nations God had specifically forbidden Israel to intermarry with (Moabites, Ammonites, Edomites, Sidonians, and Hittites). As he grew old, his foreign wives turned his heart after other gods — Ashtoreth (goddess of the Sidonians), Milcom (god of the Ammonites), Chemosh (god of Moab), and Molech. He built high places for these foreign gods on the hill outside Jerusalem. This was a fundamental betrayal of the covenant and the direct cause of God’s judgment on his dynasty.

2. Heavy Taxation and Forced Labor:

To finance his massive building projects — the Temple, his palace complex, and numerous fortifications — Solomon imposed heavy taxes on the people and conscripted Israelites into forced labor (corvée). The Northern tribes, particularly, bore a heavy burden. This created deep resentment that would explode after his death. When his son Rehoboam refused to reduce the burden, the North seceded.

3. Accumulation of Horses and Military Alliances with Egypt:

God had specifically commanded in Deuteronomy 17 that the king must not accumulate horses or return to Egypt. Solomon acquired fourteen hundred chariots and twelve thousand horsemen and imported horses from Egypt. This represented a trust in military might rather than in God, violating the covenant stipulations for kingship.

4. Accumulation of Wealth Beyond Measure:

Deuteronomy 17 also warned that the king must not accumulate excessive silver and gold. Solomon’s wealth was legendary — six hundred and sixty-six talents of gold annually — but this wealth was partly built on the exploitation of his subjects and the heavy taxation that bred resentment.

5. Neglect of God in His Later Years:

While Solomon began with profound devotion — asking God for wisdom rather than wealth — his later years were marked by spiritual drift. His heart was not fully devoted to God as his father David’s heart had been. God appeared to him twice and warned him, but Solomon did not turn from his idolatrous practices.

6. Raising Up Adversaries:

Because of Solomon’s disobedience, God raised up adversaries against him — Hadad the Edomite, Rezon of Damascus, and especially Jeroboam son of Nebat, who would eventually lead the Northern revolt. These external and internal threats were the direct consequence of Solomon’s unfaithfulness.

Consequence:

God declared that He would tear the kingdom from Solomon’s son — leaving only one tribe (Judah) for David’s sake. After Solomon’s death, the kingdom split into Israel (North) and Judah (South) — a division that never healed.

Question 7 — Significance of the Names of Prophet Hosea’s Children

Prophet Hosea was called by God to marry Gomer, a woman who proved unfaithful — a living parable of Israel’s spiritual adultery against God. Their children were given symbolic names that carried powerful prophetic messages about God’s relationship with Israel.

1. Jezreel (First Child — Son):

The name Jezreel means “God scatters” or “God sows.” God commanded Hosea to name his first son Jezreel as a prophetic message of judgment. Jezreel was the valley where Jehu had massacred the house of Ahab and shed much blood (2 Kings 9–10). God declared that He would punish the house of Jehu for the bloodshed at Jezreel and would break the military power of Israel in the Valley of Jezreel.

The name carried a double meaning — judgment (scattering) and future hope (sowing/planting) — pointing both to Israel’s coming exile and to God’s eventual restoration of His people.

2. Lo-Ruhamah (Second Child — Daughter):

The name Lo-Ruhamah means “Not Loved” or “No Mercy” or “Not Pitied.” This devastating name signified that God would no longer show mercy or compassion to the Northern Kingdom of Israel — He would withdraw His love and allow them to face the consequences of their persistent unfaithfulness. The relationship of covenantal love (hesed) that God had maintained with Israel was being suspended as judgment approached.

Significantly, God said He would still show mercy to Judah (the Southern Kingdom) — demonstrating that His judgment was specific and purposeful, not indiscriminate.

3. Lo-Ammi (Third Child — Son):

The name Lo-Ammi means “Not My People.” This is perhaps the most devastating of the three names — a direct reversal of the foundational covenant declaration “I will be your God and you will be my people.” By naming the child Lo-Ammi, God declared that the covenant relationship was broken — Israel had so thoroughly abandoned God that He no longer acknowledged them as His covenant people.

The Reversal — Hope Beyond Judgment:

Remarkably, Hosea goes on to prophesy that the very names would be reversed in a future time of restoration. Lo-Ammi would become Ammi (“My People”), and Lo-Ruhamah would become Ruhamah (“Loved/Pitied”). Jezreel’s scattering would become a divine sowing of restoration. This points to God’s ultimate grace — judgment is not His final word.

Overall Significance:

The names of Hosea’s children served as living, walking prophetic messages — daily reminders to Israel of their spiritual condition and God’s impending judgment, as well as His enduring hope for restoration. They demonstrate that Hosea’s entire family was consecrated to the prophetic mission.

Question 8 — How God Viewed the Religion of Israel in the Time of Prophet Amos, and Lessons for Nigerians

God’s View of Israel’s Religion in Amos’ Time

During Amos’ ministry (approximately 760 BC), Israel was outwardly prosperous and religiously active. The people maintained elaborate worship at Bethel, Gilgal, and Beersheba — regular festivals, tithes, burnt offerings, peace offerings, and songs of praise. From the outside, Israel appeared religiously devout.

However, God’s assessment of their religion was one of total rejection and disgust:

1. God Hated Their Feasts:

God declared through Amos: “I hate, I despise your feast days, and I do not savor your sacred assemblies.” Israel’s religious festivals were an abomination to God because they were not accompanied by justice and righteousness. The same hands that offered sacrifices exploited the poor and perverted justice.

2. God Rejected Their Offerings:

God rejected their burnt offerings, grain offerings, and peace offerings. The problem was not the offerings themselves but the hypocrisy behind them — people who oppressed the poor during the week came to worship on holy days. God declared that their religious acts were meaningless without corresponding ethical behavior.

3. God Silenced Their Music:

God said He would not listen to the noise of their songs and would not hear the melody of their stringed instruments. Worship that is disconnected from social justice is noise, not praise.

4. God’s True Demand — Justice and Righteousness:

In one of the most famous verses in the Old Testament, God declared through Amos: “But let justice run down like water, and righteousness like a mighty stream” (Amos 5:24). God’s primary requirement was not ritual correctness but social righteousness — fair treatment of all people, protection of the vulnerable, and integrity in all dealings.

5. Idolatry Corrupted Their Worship:

Israel’s worship was also tainted by syncretism — mixing genuine worship of Yahweh with Canaanite practices and idol worship. God viewed this as spiritual adultery and a fundamental violation of the covenant.

Lessons for Nigerians

Nigeria is one of the most religiously active nations in the world — with millions attending churches and mosques regularly, hosting massive religious festivals, giving enormous offerings, and engaging in visible religious displays. Yet Nigeria simultaneously struggles with extreme corruption, poverty, injustice, ethnic discrimination, and moral decay. The message of Amos speaks with piercing relevance to the Nigerian context.

1. Religious Activity Without Social Justice is Hypocrisy:

Nigerian Christians and Muslims must recognize that God is not impressed by the size of our churches, the loudness of our worship, or the size of our tithes if we simultaneously engage in corruption, exploitation, and injustice. Religious leaders who preach prosperity while their communities suffer in poverty must heed Amos’ warning.

2. Corruption is an Affront to God:

Nigerian officials who attend church or mosque on weekends and engage in corruption during the week are no different from the Israelites God condemned. Amos teaches that God takes corruption and the exploitation of the poor personally — it is not merely a political problem but a spiritual offense.

3. Justice Must Flow in All Areas of Life:

Nigerian society must work to ensure that the justice system serves all citizens equally — not just the wealthy and powerful. Judges, lawyers, police, and government officials who pervert justice for personal gain stand condemned by the God of Amos.

4. True Religion Demands Social Responsibility:

Genuine faith must be expressed in care for the poor, the widow, the orphan, and the marginalized. Nigerian churches and mosques must move beyond internal religious activities to actively address poverty, inequality, and social suffering in their communities.

5. God’s Judgment on Nations is Real:

Just as Israel faced the Assyrian conquest as the consequence of its social and religious corruption, Nigeria must understand that national suffering — poverty, insecurity, underdevelopment — can be connected to the nation’s collective moral and spiritual failures. National repentance and the pursuit of justice are the path to national restoration.

2025 IJMB CRS paper 1