Description
Print Length
14
Language
English
The booklet begins by describing the land of Israel as geographically small and seemingly unremarkable, with a dry, rugged southern region and a lush, fertile north. Despite this, the land holds immense spiritual significance for three major world religions: Judaism, Islam, and Christianity. Jerusalem, in particular, is revered as a holy city, home to sacred sites such as the Mosque of Omar, the Western Wall, and the Church of the Holy Sepulchre. This convergence of spiritual devotion highlights the land’s unparalleled religious importance, yet also underscores its central role in centuries of conflict.
The modern political and military struggle over the land of Israel intensified with the declaration of the State of Israel in 1948. The return of the Jewish people to the land was met with violent opposition and deep resentment by displaced Arab and Palestinian populations. Two fundamental issues underlie this tension: the political dispute over secure and recognized borders for the Israeli state, and the historical and spiritual question of who truly owns the land. The Palestinian claim of ancestral ties clashes with the Israeli assertion of a divine, covenantal inheritance that dates back to the patriarch Abraham.
According to Leviticus 25:23, the land ultimately belongs to God. It is not for permanent human possession, but a divine trust. God has the sovereign authority to allocate it according to His purpose. Deuteronomy 32:8–9 further reinforces this by stating that the Lord divided lands among nations, and that Israel is “the lot of his inheritance.” This biblical framework places the issue of land ownership beyond political negotiation or historical lineage — asserting that it is divinely determined and irrevocable.
The heart of the Jewish claim to the land lies in God’s covenant with Abraham. Genesis 15:18–21 outlines specific borders — from the river of Egypt to the Euphrates River — which encompass not just modern Israel, but much of the Middle East. This covenant is described not as symbolic but literal, and backed by divine oath. The booklet underscores that this land was promised to Abraham’s descendants through Isaac and Jacob, not Ishmael, and this spiritual inheritance takes precedence over any later political or ethnic claims.
When Israel entered the Promised Land, it was already inhabited by ten tribal nations — including the Kenites, Hittites, Perizzites, and Jebusites. These peoples occupied regions that would later form Israel’s tribal territories. Their displacement, according to Scripture, was ordained by God due to their moral corruption and idol worship. The conquest led by Joshua fulfilled God’s promise, although Israel’s later decline brought foreign dominion. This pattern of occupation, loss, and restoration is central to the biblical narrative of Israel’s relationship to the land.
Israel’s unfaithfulness led to their exile, beginning with the Babylonian captivity. As they broke the land tenure laws of the Jubilee (Leviticus 25), God allowed Gentile powers to dominate the land — first Babylon, then Medo-Persia, Greece, Rome, and eventually Britain. However, Romans 11:29 affirms that “the gifts and calling of God are without repentance,” meaning God’s promise remains. The modern return of Jews to the land is seen as a partial fulfillment of prophetic restoration, leading to the eventual reestablishment of divine rule in the Kingdom of God.
The booklet presents two prophetic models supporting the legitimacy of Israel’s return:
1. The Times of the Gentiles – Based on Leviticus 26’s “seven times” of punishment, this timeline begins in 606 BC (with the fall of Zedekiah) and ends in 1914 AD, a pivotal year marking World War I and the rise of global Zionism.
2. Israel’s Double – A mirrored time of favor and disfavor, spanning 1,845 years from 1813 BC (Jacob’s death) to 33 AD (Jesus’ rejection), and then from 33 AD to 1878 AD — the year of early Jewish resettlement. A secondary fulfillment using 68 AD (the start of the Diaspora) points to 1948 — the year of Israel’s national rebirth. These timelines emphasize God’s precision and sovereign control in fulfilling His promises.
The booklet affirms that God also made land promises to the descendants of Ishmael and Esau. Ishmael was given a large territory east and south of Israel, forming much of the modern Arab world. Moab and Ammon (descendants of Lot) were granted specific regions as well. However, the booklet notes that Palestinians often claim descent from Canaanites or Philistines — two groups explicitly marked for displacement in God’s plan. Still, the message is hopeful: God has designated places for every people and will eventually provide peace and justice for all nations under His Kingdom.
Romans 11:15 speaks of Israel’s return as “life from the dead,” signaling a future global resurrection and restoration. The booklet interprets this not just as a political revival but as a sign of the approaching Messianic Kingdom. Prophecies from Micah, Isaiah, and Revelation are cited to paint a future of universal peace, healing, and prosperity. In that day, weapons will be turned into plowshares, sorrow and death will end, and God will dwell with humanity. Israel’s restoration is not the final goal, but a step toward worldwide redemption.
This Land is Mine presents a deeply scriptural case for Israel’s divine right to the land, grounded in ancient promises and prophetic fulfillment. While acknowledging historical injustices and regional complexities, it affirms that God’s covenant with Abraham and his descendants is eternal. The modern return of Jews to Israel is seen as the beginning of a larger plan: the establishment of God’s Kingdom on Earth, where peace and justice will reign — not just for Israel, but for all nations.
