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The historical birth of the Nation of Israel signifies an epoch in biblical chronology, a moment in time where an enslaved society was emancipated, only to be shaped into a unique nation by their God. This transition wasn’t merely a geographical shift from servitude under Egypt to the autonomy at Mount Sinai, but an extraordinary transformation of approximately three million people into a nation set apart in 1446 B.C.E. (Exodus 19:1-2)

This wasn’t the conventional birth of a nation. A profound revelation transpired at Mount Sinai—the Israelites were given ten fundamental laws, the Ten Commandments (Exodus 20:1-17), in addition to approximately 600 more regulations. These laws, however, weren’t a mere adoption of the already existent Code of Hammurabi. Despite similarities, the Code of Hammurabi, enacted by the Babylonian King Hammurabi over a century before the birth of Israel, and the laws of Israel differed considerably in their spirit and essence.

The uniqueness of the nation of Israel was further emphasized by its governance. Originally, it had no human ruler. It was governed directly by an invisible King in the heavens. It was only around 400 years later that a dynasty of human kings was established. Even so, Israel’s kings were unique in that they did not claim divine status or descent, as did the Pharaohs of Egypt, for example. They sat on “Jehovah’s throne” only in a representative capacity (1 Chronicles 29:23).

The functions of the government of Israel mirrored modern governmental structures, with legislative, judicial, and executive processes in place. However, a crucial difference lay in the unification of all three branches of government under Jehovah, as elucidated by Isaiah 33:22. Israel’s God was the absolute power—the Judge, the Lawgiver, and the King. No human kings, judges, or priests were absolute monarchs. They were all bound by the laws and directives of Jehovah they represented, a distinct departure from the dictatorships prevalent in the religious and political landscape of today.

Israel, a nation born in the wilderness, was at the precipice of entering Canaan in 1406 B.C.E., a land promised to them by their God. As they prepared for this transition, their divine calling was reiterated – they were to be a nation set apart for Jehovah’s service. This mandate ruled out any fraternization with the Canaanites, reinforcing their unique identity as a nation solely devoted to Jehovah. Such a stipulation wasn’t a testament to religious intolerance but a necessity to safeguard the nation from falling into the same pitfalls as societies before them that had strayed from their Creator through the practice of unacceptable religions.

The religious practices of the Canaanites, for instance, were grossly immoral. Home worship of the sensual deity Astarte, practices involving sexual perversions in honor of deities, and the vile practice of sacrificing children was prevalent, to name a few. Such practices, though perhaps viewed as sincerely religious by some, were abhorrent to Jehovah and unacceptable to his chosen nation.

The birth of the nation of Israel at Mount Sinai was a pivotal moment in human history, marking the establishment of a unique nation under the divine rule of Jehovah. It set the stage for the unfolding of God’s purpose for humankind, offering valuable lessons in obedience, faith, and adherence to God’s laws. As a nation set apart, Israel’s journey continues to serve as a beacon, illuminating God’s standard of righteousness and our role in aligning ourselves with it.—1 Peter 2:9.

Limping Between Two Different Opinions

“Limping between two different opinions” is a powerful phrase drawn from the Bible, specifically found in 1 Kings 18:21. This phrase is a part of the narrative where Elijah, the prophet of God, confronts the Israelites during a time of spiritual crisis and apostasy. Let’s delve into this biblical phrase’s rich meaning and implications, understanding it within the historical and religious context of Israel.

Exegetical Commentary

1 Kings 18:21 Updated American Standard Version (UASV)

²¹And Elijah came near to all the people and said, “How long will you go limping between two different opinions? If Jehovah is God, follow him; but if Baal, then follow him.”

“And Elijah came near to all the people and said,”

In this introductory phrase, we note the prophet Elijah’s active role and the immediacy of his engagement with the Israelites. “Came near” does not just denote physical proximity but also carries an emotional and spiritual significance. He draws close to challenge them, to confront their spiritual indecision and confusion.

“How long will you go limping between two different opinions?”

This is the heart of the verse – a pointed and challenging question directed towards the Israelites. The Hebrew verb translated as “limping” here is “פָּסַח” (pasach). Its primary meaning is ‘to pass over,’ but it can also mean ‘to halt’ or ‘limp,’ as used here. This is the only instance where this verb is translated in this particular way, making it noteworthy.

The usage of “limping” metaphorically captures the spiritual instability of the Israelites. They are like a man limping, unable to walk straight, wavering between the worship of Jehovah and Baal. This indecision is not just a sign of spiritual weakness; it also implies a failure to commit and be faithful.

“between two different opinions?”

The Hebrew word for “opinions” is שְׁתֵּי שְׂעִפִּים (shtey seippim), which can be literally translated as “two branches.” Here, the two branches symbolize two choices or paths that one could follow – one towards the worship of Jehovah and the other towards Baal.

“If Jehovah is God, follow him; but if Baal, then follow him.”

Finally, Elijah presents a clear binary choice. He emphasizes that Jehovah and Baal cannot be followed or worshipped simultaneously—it’s one or the other. This direct, decisive statement is an open challenge to the people’s ongoing spiritual ambiguity.

To summarize 1 Kings 18:21, in this verse, Elijah confronts the spiritual ambiguity of the Israelites, symbolized by their ‘limping between two opinions.’ He forcefully presents the necessity of choosing between Jehovah and Baal, highlighting the impossibility of dividing allegiance between them.

Under King Ahab’s reign, Israel had drifted from the exclusive worship of Jehovah, succumbing to the influence of the Canaanite religion, which centered on the worship of Baal. The Israelites found themselves straddling two religious beliefs—the monotheistic worship of Jehovah, their covenant God, and the polytheistic Baal worship introduced by Queen Jezebel, Ahab’s wife (1 Kings 16:31-33).

In the throes of a severe famine, Elijah challenged the prophets of Baal to a contest at Mount Carmel, designed to reveal the true God who answers by fire (1 Kings 18:19-24). Before issuing this challenge, Elijah turned to the Israelites and asked, “How long will you waver between two opinions? If Jehovah is God, follow him; but if Baal is God, follow him” (1 Kings 18:21). This rhetorical question highlighted the Israelites’ indecision and spiritual duplicity, signified by the phrase “limping upon two opinions.”

Again, the word “limping” is translated from the Hebrew term “פסח” (pasach), which conveys the idea of hopping or vacillating, suggesting an unsteady, inconsistent movement. This Hebrew term perfectly encapsulates the spiritual instability of Israel at this time, as they swayed between the worship of Jehovah and Baal, unable to fully commit to either. The term “two opinions” emphasizes this division in their religious allegiance.

The Israelites’ situation illustrates a profound spiritual truth—the impossibility of serving two masters (Matthew 6:24). Their struggle was not merely a national identity crisis but a deep spiritual conflict that threatened their relationship with Jehovah and the covenant He established with them.

This spiritual crisis was not unique to the Israelites during King Ahab’s time but persisted throughout the history of Israel. After entering the Promised Land, the Israelites repeatedly fluctuated between obedience to Jehovah and idolatry. Despite periodic deliverance by divinely appointed judges like Barak, Gideon, Jephthah, and Samson, they continually deviated from true religion (Judges 2:11-19).

Even under the monarchy, the problem persisted. Israel split into two kingdoms after Solomon’s death—the northern kingdom (Israel) and the southern kingdom (Judah) (1 Kings 12:16-20). While the southern kingdom had some righteous kings who encouraged the people to turn back to Jehovah, the northern kingdom’s rulers perpetually led their subjects into idolatry. They limped upon two opinions, torn between Jehovah and the false gods of their neighbors.

This continual spiritual unfaithfulness brought severe consequences. In 722 B.C.E., the northern kingdom fell to the Assyrians, and in 586 B.C.E., the southern kingdom succumbed to the Babylonians. Both kingdoms suffered captivity, exiled from the land Jehovah had given them (2 Kings 17:6, 2 Kings 25:11).

“Limping upon two opinions” serves as a potent biblical admonition against spiritual indecisiveness and syncretism. The phrase underscores the need for exclusive loyalty to God, a timeless message that resonates with believers today. The incident on Mount Carmel teaches us the importance of complete, undivided devotion to God, challenging us to examine our loyalties and to cease limping between two opinions.

Needed—An Effective Ruler

The necessity for an effective ruler is a recurring theme throughout the Scriptures. The historical narratives and prophetic books, in particular, present a vivid picture of the dire consequences faced by nations and individuals alike when leadership lacks moral rectitude and divine guidance. This need for a righteous ruler is a fundamental aspect of biblical understanding, essential for achieving lasting peace, prosperity, and spiritual growth.

The Israelite history, as recorded in the Old Testament, provides a clear illustration of the effect of leadership on the fate of a nation. During times when the Israelites adhered to their covenant with Jehovah and followed His laws, they prospered and lived securely within their land (Leviticus 26:3-13). This harmonious blend of divine government and true religion brought them countless benefits.

But the success was fleeting and limited. The prosperity and security experienced by the Israelites were frequently disrupted by periods of disobedience to Jehovah’s laws, often linked to the influence of their rulers. This inconsistency reflects the human tendency to deviate from God’s laws, highlighting the urgent need for an effective and righteous ruler.

Approximately 250 years after Jerusalem’s destruction by the Babylonians in 586 B.C.E., a ruler emerged who left an indelible mark on world history. This man, Alexander the Great, ruled a vast empire stretching from Greece to Egypt and as far east as India. His achievements in uniting diverse lands and cultures under one rule have been acknowledged by historians as instrumental in shaping significant historical developments, including the spread of Christianity.

In 332 B.C.E., the renowned conqueror Alexander the Great successfully brought the province of Judea, encompassing the city of Jerusalem, under his dominion. Following this significant conquest, Egypt surrendered to his military prowess, leading to the establishment of the city of Alexandria in his honor. This new Egyptian city burgeoned into a flourishing seaport, housing a substantial Jewish population, an ethnic group that would later have a crucial role in the spread of Christianity.

Alexander the Great’s vast empire extended from Greece to the Indus River of India and southward into Egypt. Strategically, he stationed military garrisons throughout these conquered lands, necessitating a common language for communication amongst his troops. This led to the widespread use of Greek, the language spoken by his soldiers, making it the lingua franca of the era. Greek, thus, became the medium for international communication, transcending geographic and cultural boundaries.

In the 3rd century B.C.E., in the bustling city of Alexandria, Egypt, Greek-speaking Jews embarked on an unprecedented project: translating the inspired Hebrew Scriptures into the common Greek. This endeavor was not merely a linguistic exercise; it marked a critical turning point in making the religious texts more accessible to the masses, thereby influencing the religious landscape significantly.

Following this trend, the inspired authors of the Christian Scriptures—the collection of twenty-seven books ranging from the Gospel of Matthew to the Revelation of John—also penned their works in Greek. This strategic choice ensured that these new Christian texts were immediately accessible to the extensive Greek-speaking population across the various regions.

The translation of the Hebrew Scriptures, coupled with the Greek composition of the Christian Scriptures, enabled the entire Bible—Old and New Testaments—to be universally read by those familiar with the Greek language. This accessibility was a game-changer for the early Christian community as they embarked on their mission to spread their faith.

During the first two centuries C.E., this linguistic accessibility of the scriptures in Greek played a crucial role in the proliferation of Christianity. The Greek language served as a bridge, connecting diverse cultures and communities, facilitating dialogue, and promoting the dissemination of Christian teachings. This period marked an era of rapid expansion of Christianity, as the faith’s central tenets could now be understood by a far wider audience, thus, profoundly influencing the religious landscape of the Mediterranean and beyond.

Alexander’s rule, though remarkable, was far from perfect. His reign was characterized by military conquest, and his sudden death left his empire divided and vulnerable to external invasions. As powerful as he was, Alexander could not provide the lasting peace, security, and righteous government that mankind so desperately needed. Despite his remarkable achievements, his rule was ephemeral and marred by conflict, indicating the limitations of human governance.

This historical narrative points to a deeper truth—the ultimate need for a perfect, righteous ruler who governs according to God’s principles. The prophet Isaiah foretold such a ruler, a descendant of David, who would reign with justice and righteousness forever (Isaiah 9:6-7). This prophetic promise found its fulfillment in Jesus Christ, who, as the Son of God, exemplified perfect leadership guided by love, justice, humility, and complete obedience to Jehovah (John 5:19).

As a King, Jesus provided a new type of rulership characterized by servant leadership. Unlike worldly rulers, who “lord it over” their subjects, Jesus taught his followers to lead by serving others, a principle he demonstrated by washing his disciples’ feet—a task typically performed by servants (John 13:4-17).

Moreover, Jesus’ rulership extended beyond the temporal realm. As the resurrected and ascended King, he holds authority over the entire universe, offering salvation to humanity and promising a future where righteousness prevails (Philippians 2:9-11, Revelation 21:3-4). This eternal kingdom, governed by Christ, fulfills the profound need for an effective ruler—one who not only leads with justice and righteousness but also offers the hope of everlasting life.

In conclusion, while human rulers, no matter how great, are fallible and limited, the Bible points us to the only truly effective ruler—Jesus Christ. His leadership, characterized by righteousness, justice, and servitude, provides the perfect model for earthly rulers. More importantly, as the promised Messiah, he offers a hope for a world governed by God’s principles, free from injustice, suffering, and death. This is the effective ruler humanity needs—one capable of harmoniously blending righteous government with true religion, leading to lasting peace and prosperity.

About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).