CHRISTIAN RELIGIOUS STUDIES COMPLETE EXPOSED RUNZ ANSWERS
IJMB C.R.S EXPO ANSWERS 100% VERIFIED
C.R.S
No.1
Thedoctrine of canonicity is the church’s affirmation of the belief that the 66 books of the Bible comprise the only inspired books that there are. And because they are inspired, no other books are; they have a unique divine authority by which we follow in our life and belief what they teach.
How did the church come to the decision about these 66 books being the normative standard for faith and practice?
1. Written by a recognized prophet or apostle
This did not cover every book of the Bible; in fact there are some books for which we simply do not know who the author is. Hebrews is one book that took a long time for the church to recognize; now, don’t have in mind that the church just decrees that now this is authoritative. But it did take longer on some books than others for the church to come to recognize as authoritative. The book of Hebrews took longer because who is the author? By a number of other criteria (which we will come to), it is clear that Hebrews is inspired; it belongs in the canon, but authorship caused it to be accepted late. But many of the books of the Bible are able to be accepted by the fact that they are written by a recognized prophet, by Isaiah, Jeremiah, Ezekiel, Moses, Paul or Peter. So there are a lot of books that are pretty clear cut because of the author.
2. Written by those associated with recognized prophet or apostle
These are books written by those associated with a recognized prophet or apostle who obviously learned from the apostle or prophet, and therefore the book is recognized really as under his supervision or teaching or instruction. The clearest case of this would be Luke and Acts. They comprise a lot of the New Testament in terms of total pages. That is a big volume of our New Testament that is not written by an apostle, but Luke traveled with Paul and learned from Paul. As he explains in Luke 1, he worked very hard to represent accurately from sources which he gathered what was true about Christ, his life, ministry, teaching, death and resurrection. So close proximately to an apostle or prophet was an important aspect.
3. Truthfulness (Deut. 18:20-22)
Truthfulness of the writing. If anything were found in a writing that was not true, it would be dismissed as not from God. God himself said in Deuteronomy 18:20-22 that if a prophet claims to be speaking from me, and what he said is not true, then he has not spoken from me. It is not from the Lord if that is the case. You can see why inerrantists are so insistent on the accuracy of the Bible. God himself goes on record. If it is from God, it has to be accurate.
No. 2
The term “apocrypha” comes from the Greek word meaning “hidden” or “secret”. Originally, the term was applied to sacred books whose contents were too exalted to be made available to the general public. “The Apocrypha” includes 15 books, all but one of which are Jewish in origin and found in the Septuagint (parts of 2 Esdras are possibly Christian and Latin in origin). Influenced by the Jewish canon of the OT, the custom arose of making the Apocrypha a separate section in the Protestant Bible. The Catholic view, expressed as a doctrine of faith at the Council of Trent, is that 12 of these 15 works (in a different enumeration, however) are canonical Scripture; they are called the Deuterocanonical Books. 14 of these books are included in this volume and these are the books; The First Book of Esdras, The Second Book of Esdras, The First Book of the Maccabees, The Second Book of the Maccabees, The Book of Baruch, The Book of Bel and the Dragon, Ecclesiastes or the Preacher, The Book of Esther, The Book of Judith, The Prayer of Manasseh, The Song of Solomon, The History of Susanna, The Book of Tobit, The Book of Wisdom.
No.3
According to the biblical account found mainly in I Samuel, Saul was chosen king both by the judge Samuel and by public acclamation. Saul was similar to the charismatic judges who preceded him in the role of governing; his chief contribution, however, was to defend Israel against its many enemies, especially the Philistines.
He was not Choosed by God. Unlike King David who was God’s Choice
4) Under Samuel’s leadership, the Israelites went out to fight the Philistines. But Israel was defeated because of their sin. The elders of Israel realized that God had allowed their defeat. … Having won the victory, the Philistinesconcluded that their god Dagon was better than the God of Israel.
No.4
The ark of God (also called “the ark of the covenant”) was an important
symbol in the lives of God’s people. Not only was the ark the original
container for the Ten Commandments, it symbolized God’s presence with
His people.
In Exodus 25, God gave Moses instructions for creating the ark. It was
made of acacia wood and overlaid with pure gold. God forbade anyone
from touching the ark, so it was carried by two poles. God would speak to
Moses from between two golden cherubim on top of the ark, which was
called the mercy seat. (See Num. 7:89.)
During the time of the judges, the Philistines were a near-constant threat
to Israel. Under Samuel’s leadership, the Israelites went out to fight the
Philistines. But Israel was defeated because of their sin.
The elders of Israel realized that God had allowed their defeat. He hadn’t
fought for them against the Philistines. So they did what seemed logical to
them; they took the ark—the symbol of God’s presence—and carried it to
the battlefield. But the ark was not a good luck charm. Not only was Israel
defeated, the Philistines captured the ark and killed Eli’s sons. When Eli
heard the news, he fell over and died.
Having won the victory, the Philistines concluded that their god Dagon
was better than the God of Israel. They moved the ark to Dagon’s temple,
where God showed His power over Dagon. (See 1 Sam. 5:1-5.) As the ark
moved between Philistine cities, God afflicted the people and made them
sick. The message was clear: No one is like the Lord. God is greater than
everything and everyone.
The Philistines returned the ark, Israel’s reminder that God was with
them. Years later, God gave His people something greater than a sign that
He was with them; God gave them His Son, Jesus—God in the flesh. One
of Jesus’ names is Immanuel, which means “God with us.”
No.5
To understand why David was a man after God’s own heart, we need to see what characteristics he had to qualify for such an exalted description. In the book of Acts, the apostle Paul speaks of God’s feelings about King David: “After removing Saul, he made David their king. He testified concerning him: ‘I have found David son of Jesse, a man after my own heart; he will do everything I want him to do’” (Acts 13:22).
why David was considered a man after God’s own heart is found right in the verse: David did whatever God wanted him to do.
We learn much of David’s character in the book of Psalms as he opened up his life for all to examine. David’s life was a portrait of success and failure, and the biblical record highlights the fact that David was far from perfect. But what made David a cut above the rest was that his heart was pointed toward God. He had a deep desire to follow God’s will and do “everything” God wanted him to do. He was a man after God’s own heart. Let’s look at some characteristics of David’s life to discover what that entails
No.6
Hosea was directed by God to marry a promiscuous woman of ill-repute, and he did so. Marriage here is symbolic of the covenantal relationship between God and Israel.Hosea means “help” or “salvation,” and despite the recurring theme of Israel’s unfaithfulness to God, the eventual salvation of Israel is the main subject of the prophecy. God uses the prophet’s marriage to Gomer, “a wife of harlotry,” to illustrate the relationship between God and His people. Gomer is not faithful to Hosea, yet God commands the prophet to take her back, just as He would restore Israel to Himself.
The remainder of the book expounds and expands on this pronouncement, making intermittent calls for repentance. Several sections include Judah within the prophecy, showing that Hosea’s prophecy, though preached primarily to the northern ten tribes, is in reality aimed at all twelve tribes of Israel. God accuses both Ephraim (Israel, also called Samaria) and Judah of running to other nations, particularly Egypt and Assyria (Hosea 5:13; 7:11), when threatened rather than to God. In the same way, all Israel loves to pursue idols—Baal seems to have been a favorite—rather than their Maker.
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