The land promise

God’s promises are not like New Year’s resolutions, made sincerely but forgotten when circumstances change. They are more like a deeply rooted tree—steady through heat, drought and storms.

According to the Bible, God made many promises to the Israelites (descendants of Abraham), including a people (that’s the nation of Israel), a land (in the Middle East), and blessing for the world (the Messiah) through Abraham’s descendants (Gen. 12:1-3). In this post we look at the promise of the land.

This post is based on a presentation by Dr Darrell Bock of the Dallas Theological Seminary.

Replacement theology

It’s often claimed the New Testament moves the land promise from being about Israel as a people in the land to being about God’s people in the world. And those things are placed in such a way that they’re opposed to one another. My point would be, no, you can have both. What is an “either-or” should rather be posed as a “both-and”. It’s an oversimplification to say that Israel as a people in the land is about being God’s people in the world. The question is whether the universal expansion neuters the specific promise made to Israel of a people in a land.

It is sometimes said that the New Testament says nothing about the land promise. This ignores a first century New Testament reality. Israel is in the land during this time. So, there’s little need to remind the nation of a promise already in place. What Israel lacks is the promised accompanying peace. That’s what lies ahead. That lied ahead for them in the first century; that still lies ahead for them today. Israel as a people among the nations certainly would not have excluded the nation of Israel in the land.

The promise

The land promise is repeated several times in the Pentateuch. The promise is specific and grounded in God’s character. God tied the promise of the people to a land and to commitments made to Abraham in Genesis 12:1-3. The land issue leads off the promise in verse one. It says, “The Lord had said to Abram, ‘Go from your country, your people and your father’s household to the land I will show you’” (NIV). The people of Israel are going to exemplify divine blessing in verse two where it specifically says, “I will make you into a great nation”. They function as a people in witness to God. That witness isn’t just present in the person of the Messiah but is part of a program of reconciliation between peoples, something that we hear about in Ephesians 2 and 3 where the Messiah brings together Jew and Gentile into one family in the church. It’s a core corporate value of what salvation is about. We tend to think about salvation primarily in individualistic terms about how God saves “me”, but there’s also an “us” that God is saving. And that “us” involves both Jew and Gentiles together in the peace of Jesus.

Israel is distinguished from the nations with a promise because “all peoples on earth will be blessed through” the descendants of Abraham (Gen. 12:3). The land promise is repeated to Abraham at least five times. First, “to your offspring I will give this land” (Gen. 12:7). Second again, “All the land that you see I will give to you and your offspring forever. I will make your offspring like the dust of the earth” (Gen. 13:15-16). And in Genesis 15:5-7, 18-21, and 17:1-8.

In the New Testament, the offspring (or “seed”) is seen as Jesus Christ (Gal. 3:16). He is the seed par excellence as the executor of this promise. But Israel as a people among the nations remains as beneficiaries of the promise when they believe. To include others or expand the promise to the world doesn’t remove the original promise nor the original recipients. This is especially clear in Romans 9–11, which looks for a response of Israel as a people to Jesus as the Christ. There will be more than the current remnant of Paul’s time in the future. That’s what Romans 9–11 looks forward to.

The land promise was also reaffirmed to Abraham’s descendants – to Isaac (Gen. 26:2-5), and to Jacob (Gen. 28:3-4, 13-15). So, the blessing as a people involves the inclusion of a land for a nation at peace. The book of Genesis ends with a promise about this land to Joseph (Gen. 50:24). All the way through the book of Genesis, this is a repeated promise for a specific nation of people among the nations.

Genesis isn’t alone. The Lord says to Moses in Exodus 6:4, “I also established my covenant with them to give them the land of Canaan where they resided as foreigners”. Also in 6:8, “I will bring you to the land I swore with uplifted hand to give to Abraham, to Isaac, and to Jacob. I will give it to you as a possession. I am the Lord”. This is the repetition of the land promise to each one of them.

Is the land promise conditional?

Land for this people is a consistent core to the promise. And so is this possession temporary and conditional? Because that’s what some people say. Some people say yes, God offered the land, but it was offered to them on conditions, as long as they were obedient to the covenant. But if they became disobedient to the covenant, they would sacrifice the promise and their access to the land. Is this the case?

Is the promise of the land ultimately conditional? Yes, but ultimately no. Yes, there is a condition tied to the land, and the issue of blessing in the land is tied on the one hand to obedience, but ultimately no, they will not lose the land. That’s important. Deuteronomy 28–32 gives conditions for the people’s well-being and security in the land that involves an elevation among the nations in blessing. That’s positive if they are obedient. But disobedience will lead to defeat, fleeing, and other disasters (Dt. 28:15-37). Fleeing the land and servitude to other nations is a part of this warning (Dt. 28:48-49). But is it permanent? And does this change the land’s promise in its ultimate status? The answer is in Deuteronomy 28–32. Deuteronomy 28:62 teaches judgment for disobedience is severe. Verses 63-64 say this judgment includes scattering among the nations. But is that the last word? No. Deuteronomy 30:1-5 speaks of a reversal. The Lord brings Israel back to the land and blessing in verses 1-4. In verse 5, this blessing is greater than that received by their ancestors. And in Deuteronomy 32, a song of Moses commemorates all of this, including the return. What we have is a picture of an exilic-like judgment where Israel is judged for a time, but that judgment is not permanent.

Occupation of the promised land

The occupation of the promised land is described in the book of Joshua. It says, “the Lord gave Israel all the land He had sworn to give their ancestors, and they took possession of it and settled there” and “Not one of all the Lord’s good promises to Israel failed; everyone was fulfilled” (Josh. 21:43, 45). So, some people say, “that’s the fulfillment. We don’t need to expect anything more”. However, this wasn’t the final fulfillment of the promise as that included the idea of peace in the land and some of the Canaanites were still in the land at this time.

Scattered from the promised land

Later, they were invaded and displaced from the land by the Assyrians (722BC), the Babylonians (586BC) and the Romans (AD70, AD135). The nation of Israel was judged and scattered and they were under exile. Did this change the promise’s ultimate status? Is this the end of the story? No.

Promise to regather to the promised land

Jeremiah 11:1-17 describes the nation of Israel under the effects of a Deuteronomic curse for disobedience. But a contrast surfaces in Jeremiah 32 and 33. In chapter 32 of Jeremiah, the prophet buys a field at Anathoth, symbolizing Israel will come back to the land. In Jeremiah 32:22, it notes the promise of the past. And then the Babylonians are said to have come in verses 23-24 because of disobedience. And verse 25 closes with the summary noting about this purchased land at Anathoth: “though the city will be given into the hands of the Babylonians, you, Sovereign Lord, say to me, ‘Buy the field with silver’”. Jeremiah 32:26-44 helps to explain what’s going on. Babylon comes because of their disobedience. Yet God says this: “I will surely gather them from all the lands where I banish them in my furious anger and great wrath; I will bring them back to this place and let them live in safety”. That’s that peace theme. “They will be my people, and I will be their God” (v.37-38). Verses 40 and 41 are even more emphatic: “I will make an everlasting covenant with them: I will never stop doing good to them, and I will inspire them to fear me, so that they will never turn away from me. I will rejoice in doing them good and will assuredly plant them in this land”.

The context of this is the new covenant for Israel and for Judah (Jer. 31:31-34). He seals the covenant with another affirmation in Jeremiah 31:37: “The Lord says, ‘I will not reject all the descendants of Israel because of all they have done. That could only happen if the heavens above could be measured or the foundations of the earth below could all be explored, says the Lord’” (NET). And Jeremiah 33:17, notes, the people will never be without a descendant of David once the promise comes – this is a reference to the Messiah. As sure and secure as the days and nights are, so secure are God’s promises to Israel about a king before the nations at large (v.19-26). God’s own word and promise underlie this commitment. Ezekiel 20:40-41 is similar. Whatever else happens with the Christ promise, whatever expansion the promise involves, it does not involve the elimination of these commitments.

This is about Israel’s fate among the nations. The picture prevents a reading that simply absorbs Israel into the nations, which is what the alternative view tends to do. The original covenant promise to Abraham is the basis for the action. God keeps His word.

When does the regathering happen?

The occupation of the promised land described in Joshua in about 1400BC was only a partial fulfilment of the land promise because they still had to dislodge the Canaanites and cleanse it of paganism. It didn’t bring peace. Instead, cycles of oppression occurred over the next 300 years as described in the book of Judges.

Although some Jews returned to Israel after the Babylonian exile, they didn’t have peace and prosperity. And the Jews were invaded and scattered again in AD 70 and AD 135. Since the establishment of the nation of Israel in 1948, Jews have returned to Israel, but instead of peace they have opposition.

Isaiah predicted future peace and prosperity in the promised land (Isa. 2:2-4; 4:2-6; 11:6–9; 35:1-10; 42:5-9; 60:4-22; 65:17-25; 66:1-24). And Micah 4:1-3 repeated Isaiah 2:2-4.

Isaiah also predicted the Messiah’s reign, “For to us a child is born, to us a son is given, and the government will be on His shoulders. And He will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the greatness of His government and peace there will be no end. He will reign on David’s throne and over His kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the Lord Almighty will accomplish this” (Isa. 9:6-7). This begins with the first advent of Christ (v.6a) and ends with the kingdom that occurs after the second advent of Christ (v6b-7). This pattern is also shown in Revelation where the second advent (Rev. 19:11-21) is followed by the millennial kingdom (Rev. 20:1-6).

These passages are descriptions of Israel restored in the promised land. They were written about 739-701 BC (Isaiah), 735 BC (Micah), 627-586 BC (Jeremiah), 593-573BC (Ezekiel) and AD 95 (Revelation). So, the main regathering is a future event that is associated with the second advent of Christ.

So where does the promise take us? The New Testament affirms this promise. Jesus and the apostles restate Israel’s role. The promises are fulfilled when Israel is regathered and restored and all nations and peoples wordship the Lord together (Isa. 19:23-25). And they are reconciled like in Ephesians 2:11-22.

The New Testament

The New Testament stresses that Gentile inclusion does not involve Israelite exclusion from the promise. This isn’t about nationalism, however. Rather, it’s about reconciliation and peace among the nations.

Jesus told the disciples, “at the renewal of all things, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel” (Mt. 19:28). Because they had left family and homes to follow Jesus, they will be rewarded in the millennial kingdom.

The “until” texts also indicate what is coming next. In Luke 13:34-35 Jesus says to Jerusalem, your house is declared desolate “until you say, ‘Blessed is He who comes in the name of the Lord’”. You don’t put an “until” on something unless there’s an until happening. And the “until” tells you where the story is going. Or in Luke 21:20-24 Jesus tells the disciples that, “Jerusalem will be trampled on by the Gentiles until the times of the Gentiles are fulfilled”. Well, what’s the contrast to Gentiles in scripture? Israel. So, if the times of the Gentiles are fulfilled, there’s coming a time when Israel will be back in the middle of the story.

Or in Acts 3:18-22 Peter said, “Heaven must receive Him [the Messiah] until the time comes for God to restore everything, as He promised long ago through His holy prophets”. The times of refreshing and restoration are described in the Old Testament and in Revelation 20:1-6.

Romans 11 describes the restoration of the Jews, “And if they do not persist in unbelief, they will be grafted in, for God is able to graft them in again”. It pictures Gentiles sharing the promise as being like a wild olive branch that is grafted onto a cultivated olive tree. If unnatural branches can be grafted in, surely natural branches (Jews) can be grafted back in, and in this manner all Israel will be saved.

The millennial kingdom

So, the promise brings us to the land of God’s promise and God’s presence. You get unity and diversity. You get equality and yet distinction. What I’m talking about is not an Israelite nationalism. What I am talking about is a reconciliation in which Jews and Gentiles are able to function together at peace. Wouldn’t the world be a wonderful place if that were happening? You get the perpetual evidence of the reconciliation that God brings to all and all nations through His work of a new covenant in His Davidic heir in His kingdom. Israel stands at the center of the world because of her Messiah. And in it all, God has kept His word to the patriarchs of Israel because God keeps His promises to the original recipients as God works towards a reconciliation that involves all the nations.

In the future God is going to bring together people who are estranged and people who have been fighting one another (like Arabs and Jews). This is illustrated by a passage from Isaiah 19, “In that day there will be a highway from Egypt to Assyria. The Assyrians will go to Egypt and the Egyptians to Assyria. The Egyptians and Assyrians will worship together. In that day Israel will be the third, along with Egypt and Assyria, a blessing on the earth. The Lord Almighty will bless them, saying, ‘Blessed be Egypt my people, Assyria my handiwork, and Israel my inheritance’” (Isa. 19:23-25).

Assyria and Egypt were enemies of Israel. But in the future they will all worship the Lord. That is where God is taking us one day through the Messiah. May that day come soon.

Conclusion

The New Testament expansion of God’s people to include Gentiles does not nullify or replace the specific land promise made to national Israel.

Although the Jews have been scattered across the world, the Bible promises a future, permanent, regathering and restoration under a lasting covenant where Israel lives in safety and peace.

The land promise takes us to the millennial kingdom when Jews and Gentiles will live in unity and peace under the Messianic reign.

Acknowledgement

This post comes from a presentation by Dr Darrell Bock of the Dallas Theological Seminary.

Posted, August 2026