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| The Promised Land -not given forever? |
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| Middle East Conflict | ||
| Friday, 09 January 2009 12:22 | ||
 Lindsay Wilson reflects on the question: ‘How should we read the Hebrew Scriptures (Old Testament) with regard to the land God promised to Abraham and his descendants, in view of today’s conflicts over the land in the Middle East?’ In a study tour I led last year, we exposed tour members to the views of Palestinian Christians during a lunchtime visit ‘beyond the wall’ to Bethlehem Bible College, as their voice is often muffled in the West. Israel’s entitlement to the land in perpetuity is indeed a contentious and loaded topic! For both sides, the land is not just a strip of real estate. A number of observations can be made on the basis of the Bible. It is clear, for example, that God owns everything, including all the earth (Ps 24:1), and that he is able to give any part of it to whomever he wills. Furthermore, God did give the land of Canaan to the descendants of Abraham (Gen 12:7), and the line of Abraham preserving this and the other promises was the offspring of Jacob, who ultimately became the 12 tribes of Israel. At the very least, this was a specified use of the land of Canaan at a particular time. The boundaries of this land are set out in Gen 15:18-21, and Deut 1:7, while in Gen 17:8, the land is given to Abraham’s descendants as an ‘everlasting’ possession. The land was a gift from God (e.g. Deut 4:1, 40) and was given to Israel in accordance with his promises to Abraham, Isaac and Jacob and on account of the wickedness of the nations (Deut 9:4-6). Some of these aspects are disputed because of their possible implications, but they are clearly taught in the Old Testament. While it is right to tread gingerly around people’s deep convictions, I want to suggest that the following principles will also shed light on a complex situation. Firstly, the Hebrew word often translated ‘forever’ frequently has a much more limited time range in view. For example, God promised that the descendants of Eli would be his priests ‘forever’ (1 Sam 2:30), but also that he was to be punished ‘forever’ (1 Sam 3:13) and that his punishment could not be averted ‘forever’ (1 Sam 3:14). In this, and in many contexts, the word which we can translate as ‘forever’ can also mean only ‘enduring’ or ‘ongoing’. Thus, the entitlement that comes from a gift of land ‘forever’ can come to an end. Secondly, the use of the land always came with responsibilities. God can give and take away, and Deut 28:63-64 applies this in relation to the land. The worst consequence of Israel’s sin was exclusion from the land and exile in a foreign nation, which became reality in 587 BC. Israel’s possession was always conditional. Among other things justice, righteousness and obedience were expected. Thirdly, for the Christian, all parts of the Old Testament must be read in the light of the coming of Jesus Christ. A Christ-less interpretation of the Old Testament is not an option. The doctrine of the promised land as Israel’s inheritance is physical and historical, but it is also a symbol of something else—Eden regained, the promised rest. In Hebrews 4, we read that rest for the people of God, a rest symbolised by the promised land in the Old Testament, is now fulfilled by coming into relationship with Jesus. The gift of the land was part of God’s plan for a season, but with the coming of Jesus God’s purposes have moved on. As Chris Wright puts it, “Christ sanctifies any place where believers are present”, so that there is no longer a ‘holy land’. Fourthly, the present nation state of Israel is not the same as the Old Testament theological entity of Israel. While the relationship between Israel and the church is disputed, the state of Israel is a political entity created in part as a result of the Zionist movement. While Romans 9-11 speak of God’s ongoing purposes for Jews, this does not imply that any modern Jewish political group or nation can inherit the promises made to the people of God in the Old Testament. Significantly, there is no mention of the restoration of the land to the Jews in these chapters. Lastly, there is a need for Christians to argue for justice for both Israelis and Palestinians. Modern Israelis ought to be given a secure place in which to live and raise their families. Yet Muslim and Christian Palestinians also deserve a reasonable standard of living, and the freedom to make their homes in peace. We have obligations to ensure that both happen. The entitlement to the present-day land of Israel and Palestine is therefore a matter of justice and equity, not one solely determined by the Old Testament promise to Abraham. We need to pray for the politicians entrusted with the responsibility to bring peace and justice to this part of God’s world. Dr Lindsay Wilson is Vice Principal and Lecturer in Old Testament, Ridley Melbourne Mission and Ministry College.
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| Last Updated on Friday, 09 January 2009 13:10 |