The land of Israel is arguably the most contested strip of earth in human history. From the days of Abraham to the modern era, this narrow land bridge between continents has been at the center of divine promises, prophetic fulfillments, and fierce geopolitical disputes. Yet beneath the political and military turmoil lies a theological reality that cannot be ignored: the land of Israel was granted by God to the descendants of Abraham, Isaac, and Jacob by divine covenant. And while theological camps differ on how the promises play out eschatologically, one does not need to be a dispensationalist to affirm the permanent significance of the Jewish people and their relationship to the land. An amillennialist can—and should—recognize the theological, historical, and eschatological continuity of God’s plan for ethnic Israel.
This essay will trace (1) the biblical foundation of the land promise from Abraham to Jacob, (2) the continuity of Jewish presence and ownership in the land, and (3) the history and significance of the Jewish Diasporas and modern return. We will also address the false claim that Palestinians are the indigenous descendants of the Canaanites or Philistines, and we will affirm that Christian eschatology need not be dispensational to assert Jewish possession of the land of Israel and anticipate the future salvation of many Jews.
The Land Promise: Abraham to Jacob and His Descendants
The promise of land begins in Genesis 12, when God called Abram out of Ur of the Chaldees:
“Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation…” (Genesis 12:1–2, ESV).
This land promise was restated in Genesis 13:14–17, Genesis 15:18–21, and again in Genesis 17:7–8, where God promises to give to Abraham and his “offspring after [him]” the land “for an everlasting possession.” The covenant is not just about spiritual blessings—it includes specific, physical land with geographical boundaries.
Crucially, this covenant passes not through Ishmael, but through Isaac (Genesis 17:19), and then to Jacob rather than Esau (Genesis 28:13–15). In Genesis 35:12, God reaffirms to Jacob:
“The land that I gave to Abraham and Isaac I will give to you, and I will give the land to your offspring after you” (ESV).
This establishes an unbroken genealogical and covenantal chain. The land was not for any descendant of Abraham, but for the line of promise—Abraham to Isaac to Jacob (Israel)—and their descendants.
This promise was reiterated through Moses and Joshua, and it remained conditional in terms of enjoyment (blessings in the land depended on obedience), but the possession was never ultimately revoked. God disciplined Israel through exile, but always preserved a remnant and always spoke of eventual restoration.
The Continuity of Jewish Presence in the Land
Despite foreign occupations and expulsions, history shows that a Jewish remnant has always been present in the land. The Assyrian and Babylonian exiles did not completely depopulate Israel. Many poor Jews were left behind (2 Kings 25:12), and others returned later under Zerubbabel, Ezra, and Nehemiah.
Even after the Roman destruction of Jerusalem in 70 A.D. and the Bar Kokhba revolt in 135 A.D., Jews remained scattered throughout Judea and Galilee. Byzantine, Muslim, and Crusader regimes never entirely expelled the Jews. Historical records confirm Jewish communities in Jerusalem, Tiberias, Safed, Hebron, and elsewhere.
The myth that Jews “left and returned after 2,000 years” is false. Though many were scattered across Europe, North Africa, and Asia, a remnant remained. And throughout the centuries, waves of return occurred long before the modern Zionist movement. This continuity undermines the revisionist claim that modern Israel is a “colonial implant.” It is, in fact, a partial restoration of an ancient homeland, fulfilled in stages across centuries.
The Diaspora and the Ingathering
The Jewish Diasporas began with the Assyrian exile (722 B.C.) and intensified after the Babylonian captivity (586 B.C.). After Rome’s destruction of the Temple in 70 A.D., dispersion expanded. Jews established communities in Europe (Ashkenazim), North Africa and Spain (Sephardim), and the Middle East.
Despite persecution, pogroms, and ghettos, Jewish identity was preserved. The preservation of language (Hebrew and Aramaic), Scripture, customs, and messianic hope is a unique historical phenomenon—evidence of God’s providence over His covenant people.
The return to the land began in earnest in the late 19th century (Aliyah waves), culminating in the re-establishment of the State of Israel in 1948. The ingathering accelerated after the Holocaust and with the collapse of the Soviet Union. These returns—whether seen as providential or miraculous—were anticipated by biblical prophecy (e.g., Ezekiel 37, Amos 9:14–15).
Refuting the Palestinian-Canaanite Myth
Modern Palestinian activists have claimed that Palestinians are the descendants of the Canaanites or Philistines. This assertion is both historically inaccurate and theologically irrelevant.
- Historically False: Genetic and cultural studies show Palestinians are Arabized peoples, largely descending from Arabian tribes that settled during Islamic conquests in the 7th century. They speak Arabic, share in Arab Islamic customs, and have no known connection to extinct Canaanite or Philistine populations. The Philistines were Aegean sea peoples, not Semitic, and were eradicated by Nebuchadnezzar and absorbed into other populations.
- Theologically Moot: Even if Palestinians were descended from the Canaanites, this would not justify land claims. God specifically ordered the Canaanites to be destroyed (Deuteronomy 7:1–6). The land was not promised to them, but to Israel, and even in Christian theology, there is no divine land promise to the enemies of God’s covenant people.
The Christian and Amillennial Case for Jewish Land Ownership
A dispensational framework is not necessary to affirm that the land of Israel belongs to the Jewish people. One can hold to classic covenant theology and amillennialism and still maintain the enduring significance of ethnic Israel and the land.
Romans 11 provides a vital lens:
“A partial hardening has come upon Israel, until the fullness of the Gentiles has come in. And in this way all Israel will be saved…” (Romans 11:25–26, ESV).
This text, in context, refers to ethnic Jews. While the “olive tree” is the covenant people of God (both Jews and Gentiles), Paul distinguishes between natural branches (ethnic Israel) and grafted-in branches (Gentiles). God has not rejected His people (Romans 11:1–2). There is a future salvation for many Jews, a spiritual revival that will precede the return of Christ.
Importantly, theologians such as Herman Bavinck, Martyn Lloyd-Jones, and John Murray (all non-dispensational) affirmed a future conversion of the Jews. Bavinck believed national Israel would be brought in before the consummation, without needing to reinstate Mosaic institutions or a physical temple system. Lloyd-Jones even stated that the Jewish return to the land might be part of God’s eschatological plan, even if not in a premillennial or dispensational schema.
Conclusion: Preserving the Covenant Amid Contention
The land of Israel remains a vital part of God’s unfolding plan. The promises made to Abraham, Isaac, and Jacob were not nullified by the Church Age, nor were they spiritualized into oblivion. The presence of Jews in the land—past, present, and future—testifies to God’s faithfulness and covenant mercy.
From an amillennial perspective, one can affirm:
- That the Jewish people remain distinct in God’s plan (Romans 9–11),
- That many Jews will be saved prior to Christ’s return,
- That the return of Jews to the land may be part of divine providence,
- And that the land of Israel belongs to the descendants of Jacob, not to those who falsely claim to be its indigenous people.
The Christian Church, born from Jewish roots and grafted into the promises of Israel, must never oppose Jewish possession of their God-given land. While ultimate salvation comes through Christ alone, the enduring significance of Israel as a people and a land remains a testimony to the unbreakable promises of our covenant-keeping God.
As an aside, I hold an amillennial perspective on the Millennium. I am not a dispensational premillennialist.
Many amillennial believers discount the importance of the nation of Israel and the Jewish people. However, I believe that both will play a role in end-time events, including a mass conversion of Jews at the return of Jesus Christ. I believe many of the Old Testament Scriptures that dispensationalists think apply to a future Millennium are actually applicable to the Church Age and the New Creation, though.
I don’t think dispensational premillennialists understand the concept of union with Christ, though, which causes massive problems with their views of the relationship between the Church and Israel. We are all one in Christ, and all descendants of Abraham due to our union with Christ. Additionally, the land promises have been globalized to include the entire earth, which will be possessed by all believers (see Romans 4).
S.D.G.,
Robert Sparkman
rob@basedchristianity.org
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This document provides details about the Promised Land and the Chosen People (Jews) during time periods from the Patriarchal Period to modern Israel. It is not provided as an authoritative source as I have not spent a lot of time thoroughly researching it although it appears to be reasonable.
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I recommend these Youtube channels for good content on Christian matters: Founders Ministries, Ligonier Ministries, Grace to You, G3 Ministries, and Truth for Life. RC Sproul, Voddie Baucham, Alistair Begg, Kevin DeYoung, Albert Mohler, Tom Ascol and John MacArthur are well-known, trustworthy pastors and teachers with content across multiple forums.
Francis Schaeffer, Tom Ascol, Allie Beth Stuckey and Nancy Pearcey have some valuable materials related to cultural matters, as well.