The Promised Land: Perspectives from Jewish, Christian, and Islamic Traditions

The Jews often claim that God, through Abraham, promised them the land of Palestine some four thousand years ago. This Biblical claim has profoundly influenced various Christian organizations, particularly in America. The late Reverend Alfred Guillaume, Professor of Hebrew and Oriental Studies at several universities in England and the US, carefully scrutinized these claims in light of Old Testament texts familiar to practicing Jews and their supporters. This article draws from his recently published study to examine the scope and recipients of the promise, its geographical extent, and the conditions attached to it.

The first explicit promise to Abraham is recorded in Genesis 12:7: “Unto thy seed will I give this land.” Further in Genesis 13:15, as Abraham stands on a hill near Bethel, it is stated, “For all the land which thou seest, to thee will I give it, and to thy seed forever.” Genesis 15:18 adds clarity: “Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates.” The term “seed” used here includes not only the Jewish people but also Christians and Muslims, who are also descendants of Abraham. The Bible does not indicate that the promises to Abraham’s other descendants were nullified. Genesis 21:13 confirms, “And also of the son of the bondwoman will I make a nation, because he is thy seed.” Therefore, the descendants of Ishmael, Abraham’s firstborn, have every right to consider themselves part of the promise.

The covenant of circumcision made with Abraham in Genesis 17 further emphasizes inclusivity, as Ishmael participated in this covenant, though Isaac had not yet been born. This Divine promise necessarily included all descendants of Ishmael. While later narrowed to Isaac and Jacob, it did not exclude their Arab relatives. Historical records indicate that many Arabs accompanied Joshua into Palestine, and Moses benefitted from the hospitality of Jethro, a Midianite Arab, during his journey.

The exact boundaries of the Promised Land are challenging to determine. Initially, it includes ‘this land’ at Sichem (Nablus) and extends from the river of Egypt to the Euphrates. This promise was made before the births of Ishmael and Isaac, implying it could not be exclusively for the Israelites. Furthermore, except for a brief period, the area has largely been inhabited by Arabs. When Moses instructed his people to occupy the land from the Mediterranean to the

Euphrates and the Negev to Lebanon, they failed to carry out these instructions fully, as documented in Deuteronomy.

The use of the term “forever” in English translations of Genesis is derived from the Hebrew word “olam,” which means “a long time” or “antiquity,” and does not necessarily imply perpetuity. Hence, the promise was not irrevocable. The covenant relationship between Israel and God demanded loyalty and righteousness. Failure to uphold these conditions meant the promise could be annulled, as illustrated in Deuteronomy 28:15, which warns of curses for disobedience, and verses 64-65, which predict scattering among all nations. Historical events like the Assyrian and Babylonian captivities are seen as fulfillments of these warnings.

It is evident that the land of Palestine was not promised exclusively to the Jews. The promise was conditional and contingent on obedience to God’s commandments. The Jewish people did return to Judea and rebuilt Jerusalem and the Temple, securing political independence under the Maccabees. However, within the canonical literature of the Old Testament, there is no prophecy of a second return.

The Qur’an also addresses the promises to Abraham and the Israelites, emphasizing that these promises were conditional. Qur’an 2:124 highlights the conditional nature of God’s covenant with Abraham: “Recall when Abraham’s Lord tested him in certain matters and when he successfully stood the test He (God) said: ‘Indeed I am going to appoint you a leader of all people.’ When Abraham asked: ‘And is this covenant also for my descendants?’ The Lord responded: ‘My covenant does not embrace the wrong-doers.’“ The Qur’an acknowledges the favors bestowed upon the Israelites but also their frequent breaches of the covenant, suggesting their temporary possession of the land.

Both the Bible and the Qur’an depict the Israelites’ favors as contingent upon their faithfulness to God. While the Israelites maintained monotheistic purity, they eventually regarded themselves as “God’s Chosen People,” excluding others, which contradicts the principle of equality inherent in monotheism. It is inconceivable that a just and compassionate God would grant an unconditional claim to the Promised Land to one group at the expense of another, leading to the displacement of lawful inhabitants.

In conclusion, the promises made to Abraham encompassed all his descendants, including Jews, Christians, and Muslims. The land of Palestine was not meant to be an exclusive, unconditional possession for the Israelites. Both historical and scriptural evidence suggests that the covenant was conditional, requiring righteousness and faithfulness, and was inclusive of all Abrahamic descendants. Thus, the claim to the Promised Land is shared among the followers of all Abrahamic faiths, not restricted to one group alone.