Subject: Romans

Question: Paul and the Law: Write on the interpretive section of Romans 3:21-31

   INTRODUCTION: 

In Romans 3:10-20 Paul had been reflecting upon the Old Testament scripture of Psalm 14:1-3 and 53:1-4 to express the theme that ‘All have sinned’ and the righteousness of man is as a filthy rag.

In this section of Rm 3:21-31, I seek to give outlines to explain the fact that despite the bad news in the afore verses 10-21 that the law brings out our sinfulness and God condemnation. There is a way out by means of justification and Christ propitiation.

Verses 21-26. Explains the centrality of the message that Paul want to pass on to his readers that: There is a way to be declare not guilty – by trusting Jesus Christ to take away our sins. Many scholars have referred to this section as ‘centre and heart’ of the whole main section of the letter.[1]

This section in my own understanding reflects upon theological themes that are connected to the doctrine of salvation. Themes like:

* Justification: A term that denotes pardon and free forgives after been found not guilty. Thus it is a legal and forensic term in the Name:   court of law. Here Paul use the same metaphoric term to express how God in Christ Jesus has set us free from his condemnation.

 However, the source of this justification is God and means of His grace (v24) for without it everyman stands condemn in its sins and total depravity. Thus, through the faith upon Christ blood shed on the cross was justification made effective.[2] And again the ground of our justification is basically the Person of Christ and the cross.

• Redemption:(Gk. apolytrosis) This word like justification is also a legal term, which denotes that sense of Old Testament term of a slave been purchase and set free of his bondage.[3] Thus, the price of this purchase is Jesus life paid as a ransom for many to be set free.[4]
• Propitiation: (GK. hilasterion) this is another technical and theological word that expressed the act in salvation history. Here, the word means that God in His infinite mercy by the death of Christ on the cross turned the anger of God’s wrath into an embracing of love for sinners to be drawn near unto God spiritually.[5] So here Christ is the atonement sacrifice that turn God’s wrath into His merciful love.
• Demonstration: (GK.endeixix) this word is mention twice both in verses 25 & 26 to typify the efficacy and the power of God behind the whole concept of salvation. Here the concept demonstration brought justice into being, and left sinners no condemned, as they are not under the law of sin anymore. (Romans 8:1-2)

Faith versus Works:

Verses 27-31:  several questions were being asked to show answer to the defence that only ‘faith’ in Christ secures for all sinners redemption and total salvation, and not works of law so that no man can boast.

For the question should be ‘why did God save us by faith alone? The answer simply is that faith eliminates the pride of human effort, and faith exalt what God has done, not what people do. Also faith alone admits that we cannot keep the law or measure up to God’s standard for we certainly need help!

Then also faith is based upon our relationship with God, not our performance for God.

CONCLUSION

In my conclusion I need to reflect upon the verse 23 of Romans 3. Where the statement is rendered that ‘All have sinned and come short of the glory of God’. This simply means men are all together without any virtue in which they may glory before God.[6]

Therefore, we must reflect on our righteousness only by reason of the justification, propitiation of Christ as the only atonement that can procure for us a full redemption.

Thus, the law those not justifies but faith in God’s grace and His mercy.

BIBLIOGRAPHY

• John Stott, The Message of Romans, IVP, Leicester, England, 1994
• Martin Luther, translated by J Theodore Mueller, Commentary on Romans, Kregel Classics, Grand Rapids, 1954
• Mathew Henry Commentary on the Whole Bible, Hendrickson, 2005
• Life Application Study Bible Commentary, Tyndale House, Illinois,1993

READING: ROMANS 11:33-36

SERMON TITLE: GOD INFINITE WISDOM AND KNOWLEDGE

INTRODUCTION:

The passage (Rom 11:33-36) before us is the doxology (conclusion) of Paul’s

argument, that though Israel rebels or rejects the Gospel. He will through their

rejection bring in the gentiles to be part of His salvation plans.

And will also in Christ graft them into the Kingdom (11:22-27)

The doxology however also focused on the awesome power of God in terms of His

Unsearchable Wisdom and Knowledge

Therefore I seek to pin point clearly some Biblical facts and truths in the text.

MAIN SERMON:

First, 2 phrase described or explain the intensity of God ‘s knowledge and wisdom.

These phrases are: -

  -Depth and

 - Unsearchable.

These words explains the fact than God’s wisdom is Immeasurable, infinite, too deep

For human understanding and too powerful to reckoned with.

That is why the Old Testament quotation follows: -

In Roman 11:34 and 35 ( cf Ish 40:13; Job 35:7, 41:11)

This is not just a mere quotation it does in one sense tells us of another aspect of God’s Character: – that

  -God is no respecter of person.

  -God cannot be judged 

 -God cannot be counsel

 -God is not accountable to any one

 -God owe no man anything so has no Debt to pay.

Praise the Lord!!

 Now on a serious note and because this God is awesome He is worthy  of praise and worship and adoration.

This is why verse 36 focused on praise and adoration to Him who is great and deserves all the glory.   

* Introduction to lesson

* Lesson 1: Set free from the law – vv 1-6

* Lesson 2: Defence of the law (on Past experience) – vv 7-13

* Lesson 3: The weakness of the Law (An inner conflict) – vv 14-25

* Conclusion

Romans 7 is the most presupposed chapter of the book in the sense that there are many debates as to: Is Paul in Romans 7 a regenerate or an unregenerate person focusing on the past?

Some argues that if Paul is truly regenerate then the chapter is about his backsliding struggles. There is no justification to this school of thought by all means. So what is the big picture in this chapter.

First, we have to consider the historical background to this chapter reflecting on the on going argument of Paul in the preceding chapters. For quite a space of time Paul had been looking at the whole concept of the ‘law’ translated in Greek nomos.

The law for Paul in this epistle means several things: It denotes God’s commandment, Mosaic laws and of sacrificial system, rules of engagement for Christian living and precepts or guidelines. So broad is this subject that it demands careful handling.

Therefore, in Romans 7 we are faced with this question: What is the place of the law in Christian discipleship, now that Christ has come and inaugurated a new era? This is the central theme of this chapter.

1. That believers may know that they have been set free from the Old Testament laws that were bidding upon the Israelite of that time

2 That believers demonstrate obedience to the precepts of God the Bible

3. That Jesus came not to destroyed the law but to fulfil it

4 That believers may affirmed this truth that Jesus is the final sacrifice for the Universe atonement of sin, and no other sacrificial law is necessary.

Paul more than any other in the NT writer, dealt with the issues of the law in the lives of the believers.

V 1: While Paul rejected law as a rule of life for Christians, he nevertheless continued to see the law as an important resource for instruction and ‘binding’ upon us as long as we live.

V2-3: The binding law is illustrated in terms of marriage vows and only stop binding at death of any partner.

V4: Paul turn from human laws to God’s law to illustrate that important point that God’s law also claim lordship over us as long as we live. But we died to the law in Christ Jesus.

V5-6: Further contrast is noted here of Paul as he now paints between our Old and New lives (cf 6:20,22)

The antithesis between two ages, the two covenant or the two dispensations, and that which is transferred from old to the new. Our new laws shows that ‘we died to the law through the death of Christ (4a)’; now we belong to Christ, having been raised from the dead with him (4b). By this new law in Christ we bear fruit for God, and we are in the flesh, but are now ‘in the Spirit’.

In this second lesson plan. The aim is to analyse Paul’s past experience of the influence of law in his life time, and how he struggled with it, and his trust upon God.

1. Reflection on Chapter 6 which spelt out the theme of justification. We are not under law! but under grace (6:14).

2. We died to the law through Christ’s body in order to belong to Him 7:v1-3

3. We have been released from the sequence of law-sin-death to serve in the newness which the Holy spirit brings 7:4-6

Sectional passage: vv7-13

The big picture in this section are:

1. The identity of the “I”

2. The law-sin- death reflections

Note that both this section vv7-13 and the subsequent vv14-25 uses the first person singular ‘I’ and ‘me’. thus showing a pre-conversion autograph as a Pharisee: self-complacent, self righteous, own estimation and untroubled by the law since in regards to legalistic righteousness he was ‘blameless’.

a. Note the questions asked in this text: is the law sin? And the discourse vv7-8a. For by law we become conscious to sin Cf 3:20 ). Then again law provokes sin. (Illustrate these answer in group discussion)

b. Mosaic law of the tenth commandment that opened Paul’s eyes to his inner sinfulness note verses 8b and 9a.(group discussion)

Vv9b-13:

Notice verses 9-11 speaks of the commandment in relation to death; these statements here anticipates verse 13, in which Paul will clarify that what caused his death was not the law but sin which exploited the law.

In reaction to the statement above consider v12:

a. The affirmation and

b. The law as holy and righteous.

V13 brings us to the second question in this paragraph: Did the law become death? (statement for another group discussion)

The passage treated above have reflected upon Paul in solidarity with both the human and the Jewish race through his personal experience as seen in v10.

However, the reader must understand that sin twists the function of the law from revealing, exposing and condemning sin into encouraging and even provoking it.. But the fact is that we cannot blame the law for proclaiming God’s will.

This last section of the lesson plan in Romans 7 focuses on verses 14-25, having Paul vindicated the law in vv7-13 as not responsible for sin or death.

Paul now proceeds to show to show that nevertheless the law itself cannot be responsible for our holiness either. In this the law is good but also weak The paradox here shows that the in itself the law is holy and also impotent to make us holy.

In other words it seems right to look to the law for moral guidance, but wrong to look into for saving power.

The followings are to be consider in this last section of Romans 7 for group discussion:

a. Is this ‘I’ regenerate or unregenerate (In your answers look out for what makes a man regenerated?)

b. Analyse any historical scholars views on this section e,g St. Augustine of the 4^th c in comparison to Dr. Martyn Lloyd Jones.

c. How good is the law to mankind? Note v19

d. Consider Paul’s longing for final deliverance vv24-25.

It is important to note here that practical or the reality of what we are as believers in this mortal body. Which is in the sum up of the three personality of one person of Romans 7:14-25 as seen here:

1. This person loves the law of God

2. He still struggles with sin

3. The person acknowledge his struggles and long for a change

Romans 7 is a practical life story of one who is truly regenerate, reflects upon his unregenerate life until he finds Christ. But also went on to show that in this mortal body we will still struggle in our crave for perfection in God.

But the ultimate focus is that only in our cry to God shall will find help to resist sin that attracts eternal condemnation. For God alone is able to strengthen His own by His Spirit to live unto holiness, and delivers us from all temptations.

Post reformation era introduced another group of separatist or non conformist called the Puritans. From the word ‘pure’ the movement denotes its name. By historical consideration, those who worked to purify and reform the church beyond what the government had established were called the ‘Puritans’. Their area of focus was the need for purity within the church system and individual persona.

Therefore, in this essay I seek to explore around first what is the Puritan’s historical background, secondly what do the Puritans stood for in terms of their beliefs and practices, and thirdly trace by historical reference the roots of their theological beliefs and convictions.

This movement emerged during the second half of the 16^th century when a network of Cambridge fellows and London preachers joined to proclaim a distinctive Christian message, and that message stressed the perfection of God’s law, but even more the plenitude of his grace.

Thus, puritans response to that message marked a new stage in history of the church and Protestantism. Perhaps because of their failure at winning ecclesiastical and political reform, and of a complicated response to biblical study or new structure in society.

One need to note here that Puritans were the ‘advanced’ party of the England reformation who wanted to finish the work of reform begun during the reign of Henry VIII (1509-47); Edward VI (1547-53) and under queen Elizabeth I (158-1603), James I (1603-25) and Charles I (1625-49), and who chose a traditionalist course for the Church of England, and in varying degrees become dissenters.

In many ways the history of Puritanism is exclusively England history. And with the royals and the Church of England on the helm of affairs. The historical development noticed the immense persecutions from the kingship who rejects the reform that the puritans push forward.

Under the tyrant reign of Mary Tudor as queen who was anti reformation she was determined to restore Roman Catholicism in England, and the Protestant leaders came under immense pressure and persecution. Some 300 were burnt at the stake including Latimer and Cranmer. But this persecution did not in any way deter progress of Church advancement figuratively and spiritually, and those in the elm for reformation were encouraged.

But New England in American birthed their own Puritanism in1630 when a large migrants from the New England joined their England counter parts in their struggles for reform on ecclesiastical order under Protestantism movement.

For we to understand the root of Puritanism. There is need to highlight some of the things they preached, taught and practice, and thereby traced back their historical pathway that made them do the things they do or serve God in the manner they did.

There are many things the Puritans are noted for their beliefs and practices. Some of which are:

There are many tenets that point to the roots of Puritanism. Some of which I seek to mention and elaborate briefly on them.

The reformation that took place was the spark off of post-reformation separatist and other dissenter groups that took bold steps with the desire to flush out church impurity in the system and papacy influence upon the church of England and that of the British royals at the time.

Where today there are objections and counter objections of Calvinism. It was the ground for Puritanism in the 17^th century. Many scholars today believed and should do that the rise of Puritanism was as a result of Calvinism. Calvin’s influence extended far beyond Geneva as one scholar puts (W.Walker), who went on to say “thanks to his institutes, his pattern of church government in Geneva, his academy, his commentaries, and his constant correspondence, he moulded the thought and inspired the ideals of the Protestantism of France, the Netherlands, Scotland, and the English Puritans”. The reformer work certainly had great influenced in the performances and establishment of what we will call Puritanism today.

The seventeenth century experienced the problems in the shape of the Stuart kings: James I, Charles I, Charles II and James II who all at their time of reigns determined they would make the Puritans conform or else ‘harry them out of the land’. King James I demanded full compliance with the Church of England pattern which he had established. His demand met with a direct refusal from 1,500 clergy men and added fuel to the fire of the Separatist’s cause. English Puritanism now included Presbyterians, Baptists and Independents (later called the Congregationalists).

While the clergy groups within the Church of England who want changes in ecclesiological order rejects the use of Common prayer book, and other church liturgies. The Separatist puritans were led by Robert Brown (1550-1633), and Robert Harrison (died 1558. These separatist no longer regarded Church of England as a true church.

But in the mid 17^th century there was need to go beyond Crammers. Oliver Cromwell came on the scene, a great reformer and puritan’s spirit in the parliament who sought to established religious liberty. By 1647-1689, three great declarations of faith were drawn up by the puritans in that 17 century: Westminster Confession of Faith (Presbyterian), 1647, The Savoy Declaration (Independent) of 1658, and the Baptist Confession of Faith 1689. These were good and positive strength in advancement of Puritanism.

This act was followed by the Five Mile act of 1665. Acknowledging that many had not complied with the Act of Uniformity, having ‘taken upon themselves to preach in unlawful Assemblies, Conventicles or Meetings’, this act forbade preachers to come within five miles of a city or a town. The overall impact of this toleration Acts of 1689 alleviated the position of Nonconformists. For in a short period the Puritans or dissenters grew up so rapidly in numbers that one thousand new places of worship were built.. By this time according an historical scholar A.M Renwick, three parties were distinguished in the Anglican Church – high, Evangelical, and Broad.

In drawing my essay to conclusion What can I say? The Puritans were remarkable and godly men, without whom the reformation in England could have gone astray.

But to think we can recreate ourselves as 17^th century puritans in the 22^nd century is quite illogical or oblivious. This may sound so. But I believe that Puritanism today, should and does exist. The values, and Biblical teachings of those men in the 17^th century still exist, and should do, because they contained within the pages of scripture.

Therefore, we have a lot to learn from the Puritan history and bring clear and good corrections were churches today are failing.

C Hill: Society and Puritanism in pre Revolutionary England, New York: A Zondervan publication, 1967

Baxter Richard, The Reformed Pastor Edinghburg. Banner Of Truth publication, 1989

Packer I J: A Quest for Godliness Wheaton: Crossway Books,1994

Lion hand book: The History of the Christianity, England: Lion publishing, 1977

David J Atkinson & David H field (ed) New dictionary of Christian Ethics And pastoral theology, Leicester: Intervarsity press, 1995

Peter Jeffery: Christian hand book Bridgend: Evangelical Press of Wales,1988

TEXT: Romans 8:1-2

TOPIC: WALK NOT IN THE FLESH

 INTRODUCTION:·       Chapter 8 of Romans is considered by many scholars as the most important chapter of the book.·       Martin Luther called it the “nuclea” of the Epistle’Dr. Martyn Lloyd Jones called it the central piece of Pauline theology in Romans *Chapter 6 and 7 of Romans shows Paul focusing on the “Law of sin “ and the “law of the Spirit” *Paul went on to say that the law of sin makes us slavers to the flesh: - Romans 6:12 Reads in AMP Let NOT SIN therefore rule as king in your mortal (short-lived, perishable) bodies, to make you yield to its cravings and be subject to its lusts and evil passion. Romans 7:5 When we were living in the flesh (mere physical lives), the sinful passions that were awakened and aroused up by [what] the Law [makes sin] were constantly operating in our natural powers (in our bodily organs, in the sensitive appetites and wills of the flesh), so that we bore fruit for death. But the law of  the Spirit quicken us to be alive in Chris Jesus Let us read:-Romans 7:6     New Romans 8:1-2 which is our text reads from [NKJV]There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit For the law of the Spirit of life in Christ Jesus has made me   free from the law of sin and death. Here key words stand out from this statement.1.    The word or phrase: “NO more condemnation” Suggest:--Every sinner stands condemn this is a legal term in the court of law.-But if we walk not in the flesh –we no longer are condemn. We stand new “Justify”Here again in my mind is the doctrine of Justification hinted here… because of the phrase in v2- Jesus has made me free! 2.    In v3-5-Jesus condemned sin in the flesh -The righteousness of God has been fulfilled in us. Remember my topic is : WALK NOT ACCORDING TO THR FLESH.WHY? Because:-  1.    Those who are in the flesh cannot please God v8.2.    we are no longer in the flesh but in the Spirit v9 cf.v2 set free from law and death.3.    Christ is in us and we are death to sin v104.    God has given life to our mortal body v11        5.    We will that die in sin if we walk in the flesh v136.    Now we a new body in the Spirit in Christ and new we are led by the Spirit of God .v14 7.    We did not receive the Spirit of bondage to in fear.v15 Therefore like in Galatians 5:16-18 Christians are encouraged not to walk according the flesh –But yield to the Spirit of God. 

Let us read Galatians 5:16-18 together

IN CONCLUSION

1.We as adopted of Christ v15

2.      We are clothed by the Spirit which testify to our adoption -v16

3. We are joint-heirs with Christ.v17

THEREFORE BRATHREN LET US NOT WALK IN THE FLESH –

FOR CHRIST HAS SET US FREE FROM THE BONDAGE OF SIN AND DEATH.

LET US PRAY,

Subject: Romans

Question: Paul and the Law: Write on the interpretive section of Romans 3:21-31

   INTRODUCTION: 

In Romans 3:10-20 Paul had been reflecting upon the Old Testament scripture of  Psalm 14:1-3 and 53:1-4 to express the theme that ‘All have sinned’ and the righteousness of man is as a filthy rag.

In this section of Rm 3:21-31, I seek to give outlines to explain the fact that despite the bad news in the afore verses 10-21 that the law brings out our sinfulness and God condemnation. There is a way out by means of justification and Christ propitiation.

Verses 21-26. Explains the centrality of the message that Paul want to pass on to his readers that: There is a way to be declare not guilty – by trusting Jesus Christ to take away our sins. Many scholars have referred to this section as ‘centre and heart’ of the whole main section of the letter.[1]

This section in my own understanding reflects upon theological themes that are connected to the doctrine of salvation. Themes like:

 * Justification: A term that denotes pardon and free forgives after been found not guilty. Thus it is a legal and forensic term in the

[1] John Stott, The Message of Romans, IVP, Leicester, p.109

Subject: Puritanism

Question: Give an outline group study on the Chapter 2 (Christian Finds grace) of the first part the book Pilgrim Progress.

 INTRODUCTION 

The progression of thoughts in the book: Pilgrim Progress in Chapter 2 ushers its readers to the understanding of peculiar theme, which will assure believers that God’s grace is what is needed to endure all obstacles along the way with divine favour in the pathway of the gospel.

 Title: GOD’S GRACE VERSUS DIVINE FAVOUR 

This next chapter which we seek to consider in our study outlines shows the following aims and objectives:

• The reason to believe that God’s promises are irrevocable
• The joy to know that grace is given in our weary moments of despondency
• The assurance that God’s open door lies before us through life struggles
• The need to have faith all through our daily life experiences
• The fact that God will raise people for our life

Main Theme: Grace and God’s Promises

GROUP DISCUSSIONS:

In order for us in our study to understand the theme for our discussions in this Lesson 2:

1. Examine the progression of what Grace is in the life experience of Christian the main character of the book
2. List out what 3 biblical promises the character ‘Goodwill’ mentioned to ‘Christian’
3. Describe the character ‘Interpreter’ in this book and in what ways should believers interpret issues of life to burdened believers.

The fact that God will raise people for our lives, like ‘Goodwill’ and ‘Interpreter’. In this chapter 2 of our second lesson.

• Mention bible passage that expresses God’s promises
• List out what God’s promises entails
• Consider the character of God in terms of His given grace and promises.

Consider the following passages: Joshua 1:4-9, Isaiah 43:1-7, Jeremiah 29:11, John 14:1. What are the promises of God in these passages?

Name: Helen Benson

Subject: Puritanism

Question: Give an outline group study on the Chapter 3 (Pathway to House beautiful) of the first part the book Pilgrim Progress.

  INTRODUCTION 

In the first and second chapter of the part 1 of pilgrim progress we have established by way of application bible knowledge in our studies of the following themes:

• Flee from the destruction to come
• God’s grace versus divine favour

In our lesson 3 we will in our group discussion examine the following outlines in connection to the aims and objectives.

 Title: VICTORY AT THE SIGHT OF THE CROSS Under this heading we are going to examine what stands in the way of our salvation and what is the centrality of the gospel of Jesus Christ. LESSON 3: AIMS AND OBJECTIVES 

• To consider the nature of burden we carry without Christ
• To establish biblical statement of Jesus regarding our burdens
• To trust in believing that our sins has rolled away in Christ Jesus.
• To redefine the purpose of the cross.

 GROUP DISCUSSION 

-         Divide the group into 4

-         Each group is to work on each themes of the aims and objectives mentioned above

-         Allowed 10 minutes of general class in which each group will summarize what they have learnt in their groups.

Further studies:

Examine the Bible passage:

1. Isaiah55:1-7
2. Mathew 11: 28-30

LESSON PRAYER: Lord to you I cast my burden of sins. Oh Lord roll them away from me, and burden me with your holiness and righteousness in Jesus name. Amen

Name: Helen Benson

Subject: Puritanism

Question: Give an outline group study on the Chapter 4 (Through the valley of humiliation and death) of the first part the book Pilgrim Progress.

Subject: Missiology

Question: Examine the concept of Mission in the Pentateuch.

INTRODUCTION:  The term ‘Mission’ over the century is used in both a broad and narrow sense as it denotes a ‘great commission’ with spiritual inclinations.[1]

However, the concepts of Missiology have focused more on that which determined mission as a study of theological reference.[2] So in this essay I seek to examine briefly what Mission is in the Pentateuch from Biblical perspective.

 MISSION IN THE PENTATEUCH 

Contemporary understanding of mission in the Pentateuch has been a matter of great debate by some scholars in the sense that there are denials of Mission in the Old Testament rather than New Testament.[3] In other words there are some forms of criticism on importing the concept of Mission upon any biblical Old Testament writings.

Here I examine the fact that there are missiological references in the Pentateuch and thus my argument.

 Mission In the Pentateuchal book of Genesis. 

Mission definitely began from the beginning of creation history especially when Adam and Eve fell in the Garden of Eden.[4]

The reference to Genesis 3:15 is both theological with Mission in focus as this depicts the first messianic prophecy in the Old Testament, the protoevangelium.[5] Here a future mission reference is instituted.

From Genesis 6-11 onward Noah in a mission concept was sent by God to save the ungodly from the disaster to come, and rescue those who believe in Yahweh to escape destruction.

The next genesis mission reference in Genesis 12-38 turns to Abraham call and the promise made to him by God that he will bring forth by covenant with a him a nation that will fill the whole earth, whom Yahweh will be their God, and they will worship him every where He established them. And through this nation he will usher in the gentiles, the ungodly to be part of His divine national chosen.

The next stage of Genesis 39-50 introduce to us a fulfilment process of that covenant made to Abraham in Jacob to bring Joseph in as a mission bearer, and deliverer of God’s people from that cruel treatment of the Egyptians and its leadership under Pharaoh.[6]

 Mission in Exodus through to Deuteronomy. 

Following the three mission stages in Genesis then is the introduction of the person of Moses in Pentateuchal history.[7] Moses became that great leader in the Pentateuch who shoulder mission to God’s people in affliction.

Here the nature of God’s mission is of deliverance from oppression, spiritual degradation and yet spiritual thirst desiring emancipation. The Old Testament exodus became the replica of the new exodus to come in the New Testament covenant in Christ Jesus.

Therefore, the Exodus chapters of 1-13 immediately introduce to us who Moses is, his call and the miraculous deliverance of Israel. In application to the 21^st century, a missionary must be call by God and given mission focus.

The following books of Leviticus, Numbers and Deuteronomy see how God establishes his laws, and calling of the high priest that will supervise the spiritual end of the mission of God’s people in worship in tent and temple, but to read out God’s will from the laws in order to keep God’s people from falling off the mission focus.

In this sense Pentateuchal mission embraces calling of mission bearer, mission focus of deliverance and establishing that Christian faith in the Old Testament.

CONCLUSION

From the start of this brief thesis. I have established that whatever we think of scholar’s debate if mission is found in the Old Testament or not. We are not to debate in a narrow sense what contemporary Missiology is all about. But to look at the conceptual background to mission.

We can never in my own opinion, and of my research separate biblical mission from its trace to the beginning of creation history right through the Exodus history, and experiences. For in it were missions and God behind it all.

Name: Helen Benson

Subject: Missiology

Question: Examine the concept of Mission in History Writings of the Bible

 INTRODUCTION 

Israel’s history writing in the Bible covers the group of Books from the Book of Joshua to the Book of Chronicles, which trace the development of God’s kingdom in the Promised Land until the Babylonian captivity a period of some Nine hundred years.[8]

So here Joshua chronicles the period from Israel’s entrance into Canaan through the conquest, division, and settlement of the Promised Land. While the book of Judges and Ruth shows some forms of development of Old Testament mission, which was to culminate the kingship establishment to produce Israel’s politics, and fulfilment of God’s plan of salvation.

  THE BOOK OF JOSHUA. 

In this history writing. The book opens at the doorstep of Israel’s entrance into Canaan. Politically, Canaan was divided into many cities, each with its own autocratic government and all with violent attack upon each other.

It is understood that morally, the Canaanite are depraved, lawlessness and brutality were common place. Its religion emphasized fertility and sex, serpent worship, and child sacrifice.[9] The stage was set and the land ripe for conquest a Mission God gave to Joshua the main character of this book.

Therefore, the book of Joshua covers some twenty five years of Israel’s history under the leadership of Joshua, Moses’ assistant and successor. Joshua was shouldered with the great commission as it were to lead the people of God into mission, which is to bring fulfilment of God’s promises of blessings to Israel, and their spiritual conquest.

Like any one who shoulder mission. Joshua was promised by God that He will equip him in everyway for this mission (Josh. 1:1-9). This becomes God’s guarantee of success because of his presence and help. He will not allow Joshua to sink or fail (1:5). This mission Joshua faithfully delivered unto his death.

       THE BOOK OF JUDGES AND RUTH. 

These two books are set about the same period of establishing the fact that there were chaotic period in Israel’s history from about 1380 – 1050 B.C.[10] These period explains another phase of OT mission, at these time Israel did evil in the sight of God continually by their deliberate serving and worshipping of foreign gods, thus broke their covenant with the LORD, and it was at the time that there were no kings in Israel (21:25).

The book also shows that recurring pattern within Israel’s early history. Due to Israel’s apostasy, the Lord delivered them into the hands of their enemies (oppression); the people of God cried out (repentance), and in response to their cry, the Lord raised up deliverers whom He empowered with His Spirit (Deliverance). Here six individuals Othniel, Ehud, Deborah, Gideon, Jepthah, and Samson becomes God chosen missionaries as Judges for the mission of deliverance. Others like them that were chosen but mentioned briefly in the history writing were names like Shamgar, Tola, Jair, Ibzan, Elon, and Abdon.

Ruth became another figure entirely, a woman through whom God used in that mission of famine deliverance in the period of 1050 BC.  The same period this traditionally is believed that the Book of Ruth was written following the Judges writings, and also introducing of non-Israelite blood into the Davidic line of genealogy.[11] The mission of Ruth here is to extend the scope of the grace of god who is ready to welcome even gentile converts to the fellowship of His redeemed people.

   THE BOOK OF SAMUEL, KINGS AND CHRONICLES 

The book of Samuel immediately introduced to his readers a man with God’s divine purpose, which will usher-in a ‘mission of introducing kingship in Israel’. Thus this becomes the basis for the establishment of an earthly royal line, which will bring forth the entrance of God into human history in the person of the Messiah.

Samuel was born at a time of the nation had degenerated both morally and politically. He is of a mission to carry out a leadership role both as a judge and as a priest to restore divine order and true worship of God.[12] So right through 1 and 2 Samuel, History of God’s people had an overturn of gripping stories of dramatic experiences of spirituality, betrayal and God’s intervention.

The sequel writings of 1 and 2 Kings covering a period of one hundred and twenty years (971-851 B.C) were to contemplate the horror of the exile of God’s people in order to answer the question of why both the northern kingdom of Israel and the southern Kingdom of Judah had been taken into captives.[13] The write ups were with prophetic message, showing that this punishment by captivity to foreign pagan nations was the inevitable consequence of the persistence violation of God’s covenant with them. 

For this reason the book was to move the exiles to reflect upon their history, and return to the Lord. Great characters like Prophets Elijah and Elisha were used to carry out the mission of speaking God’s will and intentions to His people.

Again the book of 1 and 2 Chronicles find in them the ‘mission records of priests, prophets and kings’ as to their various missions for the Lord to fulfil the salvation plan he has for His people and other nations surrounding them. But scholars believed traditionally that the book of 1 chronicles covers the period from Adam to the dearth of David around 971 B.C.[14] This is a remarkable scope of time, since it embraces the same period covered in the first ten books of the Old Testament, Genesis through 2 Samuel.

  CONCLUSION 

In general terms the history writings in the Bible were great books of compilations of Israel history of redemption planned by Yahweh right from the time of creation.

The progressiveness of this books showed that God in His infinite mercy have planned missions to redeem His people from all life chaos and spiritual degenerations. In this were God’s character revealed of His infinite mercy, perseverance and faithfulness.

Name: Helen Benson

Subject: Missiology

Question: Examine the concept of Mission in the Prophet Writings of the Bible

 INTRODUCTION 

First, it should be remembered that according to the terminology of the Hebrew Bible the former Prophets include the four books, which I have already discussed in terms of their relation to Mission. The books – Joshua, Judges, Samuel and Kings.[15] Thought these books deals with the history of Israel, they were compiled, written and composed from Prophetic viewpoint, and possibly the authors might have been prophets by their professions.

The Hebrew Bible however classified two divisions of Prophets. The Major Prophets (Isaiah, Jeremiah and Ezekiel), and twelve other minor prophets. Each of their writings or prophecies all point to the antitypical fulfilment in the times of the Messiah.

 THE MAJOR PROPHETS 

The book of Isaiah stands out the most crucial writing of all other prophetic writings as it unfolds events in the life of Jesus that happened seven hundred years later. As his prophecy during the reigns of four powerful kings – Uzziah, Jotham, Ahaz and Hezekiah king of Judah (1:1). He proclaimed the mission of salvation future events in a very powerful, graphic and gripping way as it shows to us some Mission titles of Jesus the Messiah as the names implies, Emmanuel (God with us), Wonderful counsellor, Everlasting father, Prince of peace, Man of Sorrow, Lion of Judah, shoot of David and so on.

Jeremiah the weeping prophets declares mission of lamentation where with like Isaiah restorations and salvation was eventually promised back to Israel and other nations that will be blessed by them.

Ezekiel like any other prophetic books moved on to reveal the power of the Holy Spirit through visions and Spiritual experiences that will display the activity of the Holy Spirit in the time to come. Likewise his mission was to declare that each individual must accept that personal responsibility for the national calamity (Eze.18:2-4), and each must bear the shame and blame for the judgement that resulted in the exile of Babylon.

The book of Daniel which some scholars believed should be among the Major Prophets introduces to us administrative bureaucracy in exile time. Daniel mission with some of his Hebrew friends were to carry out that ‘mission of showing that God of Israel, the only God, is in control of the destiny of all nations’.[16] Daniel display the apocalyptic interpretation of the Kingdom of God that is to come, and the suffering churches under the ruling of high class and brutal kingship of the empires – Babylonian, Mede Persian, Macedonian-Greek, and the Romans.

 MINOR PROPHETS 

The Minor Prophets have in many ways shows some forms of Mission trends that is so to large to record in this limited essay space.

However, the book of Jonah is one classical OT narratives that shows ‘mission of Mercy to ungodly nation’. Yet this prophetic narrative reveals the mind of God that he is willing to turn to whomever or nation that will forsake their sins and evils.

Other minor prophetic mission like Joel reveals the outpouring of the Holy Spirit in the later times of Post Christ ascension.  Likewise Malachi in his own mission reveals the Coming Messenger who explains the fact that God is faithful to His covenant promises and will not abandon His people (Mal. 3:1-7).

  CONCLUSION 

It is important to note that the book of the prophets stressed the need for God’s people to know that a mission of spiritual revival, and restoration is part parcel of God’s mission to His people and other nations that will be blessed through them.

The prophetic messages were messianic in reference, and of the future glory and blessings to come upon God’s people.

  BIBLIOGRAPHY 

1. Gleason L Archer, Jr. A Survey Of Old Testament Introduction, Moody press, Chicago, 1966
2. Richard Coggins, Introducing The Old Testament, Oxford University Press, England, 1990
3. New Dictionary Of Christian Ethics and pastoral Theology, IVP, Leicester, England, 1995
4. James F Engel & William A Dyrness, Changing The Mind Of Mission: Where Have We Gone Wrong?, IVP, Leicester, England, 2000
5. The New Spirit Life Bible, Nashville, 2002

[1] New Dictionary of Christian Ethics and pastoral Theology, IVP, Leicester,  1995, P 593

[2] James Engel & William Dyrness, Changing The Mind Of Missions: Where Have we Gone wrong, IVP, p.43

[3] Gleason L Archer, Jr. A Survey of Old Testament Introduction, Moody press, 1966,  p. 73-75

[4] ibid, p.190

[5]  The kingdom dynamics, Spirit filled life Bible Commentary, Nelson,  2002 p 9

[6] Archer, p.204

[7] Richard Coggins, Introducing The Old Testament, Oxford University Press, 1990, p.29-30

[8] Spirit Filled Bible Commentary, p.82

[9] Gleason Archer, Jr. p. 261

[10] Spirit filled life Bible Commentary, p.343

[11] Gleason Archer, p.267

[12] The New International Dictionary of New testament Theology, Vol 1, p.128

[13] ibid, p.272-275

[14] Spirit Filled Life Bible commentary, p.521

[15] Gleason, p.283

[16] Student’s own view point by reason of my research.

Subject: Puritanism

Question: Give an outline on the Chapter 1 of the first part the book Pilgrim Progress.

OUTLINE ON ‘CHRISTIAN FALLS’

INTRODUCTION: Pilgrim Progress is a dramatic dream experience of warning of disaster to come to the individual and the community who has neglected God or are in spiritual degeneration.

In a series of outlines on this book I seek to make my first outline on the first chapter of the book:

Title: FLEE FROM DESTRUCTION TO COME

Christian the main character of this book expresses so many things that believers need to bear in mind and this are found in the outline below.

• Fear of Death and Judgement
• Man as obstacle to fleeing from destruction to come
• Guidance to escaping destruction
• Persistence to escape destruction.

AIM OF LESSON 1

• To facilitate the fact that believers can perceive divine revelations through dreams
• To encourage the church to prepare for the tribulations or trials that will come along our ways
• To demonstrate the doctrine of perseverance of the saint
• To enable believers to avoid distractions to meet their goals

1. Fear of Destruction and Judgement

Christian in the book had a dream like anyone could dream. But this dream was dreadful it is about Destruction and Judgement. For our group discussion in this outline let us consider the destruction and Judgement at Sodom and Gomorrah (Gen.19:23-29)

In our application for the 21^st Century. How can we liken the spiritual degeneration of our nation today or the community we lived in?

Group discussion 1: (Note: divide the church into groups of 5) List 7 distinctive features of spiritual degenerations.

1. Man As Obstacle to Fleeing from Destruction to come.

‘Pliable’ and ‘Obstinate’ are two neighbours of Christian in Pilgrim Progress. One was terrible and threatening to ‘Christian’ the other was sympathetic.

How do you as a believer describe the neighbours around you? And Like the    ‘Evangelist’ that appear to Christian and showed him the way of escape. Who can you said in your life is your spiritual eye or guidance?

Group discussion 2: (divide the adult class into 3 groups) Outline factors that can bring about obstacles in a believer’s way to escape from the wrath of God to come?

1. Guidance to escape destruction

Again let us spend more time in discussing further how can you be led out of present situation that are frightening, confusing and likely to bring destructions?

Consider the ‘The red sea Experience’ (Exodus. 14:21-30). How did Moses led the way of escape in this OT narrative? Describe in your own words what it means to be ‘frighten’ or ‘Have a feel of no escape’.

Group Discussion 3: Main theme of discussion is the person of the Holy Spirit as believers guide in all things) what are the similarities of the Evangelist in the book in comparison to the ‘Holy Spirit’?

1. Persistence to escape Destruction.

We have earlier discussed many things that can stand in our ways of escape from danger. What will you do to persist unto escape from dangerous situation?

Like ‘Pliable’ and ‘Obstinate’ they are two voices in the ears of Christian. Today there are many voices that can either lead us astray or bring us to the right path.

a.       List 5 things that can distract you from escaping danger e.g Lot’s wife (Gen.19:24-29)

b.      Mention three encouraging words that give you that persistency to flee from danger.

LESSON PRAYER: Lord help us to escape from the wrath to come against ungodliness while yet the Lord tarries, and keep us in step with the Holy Spirit. Amen.