Key Text: Zechariah 9:12

Study Focus: Gen. 3:17–24; Deut. 6:3; Josh. 13:1–7; Heb. 12:28; Lev. 25:1–5, 8–13; Ezek. 37:14, 25.

The Scriptures emphasize the connection between God’s people and the land, from the beginning to the end. The land is an important topic in the study of first things (protology) and in the study of last things (eschatology) in the Bible. In this week’s lesson, the theological dimension of the land was examined from the perspective of the conquest. In the central part of the book of Joshua, after describing the initial takeover of the land, the author deals with the division of the land among the 12 tribes. While some readers may find the geographical details tedious, they are crucial in conveying the book’s message, demonstrating how God is keeping the promise made to Israel’s forefathers.

In this context, the land is a literal and physical entity, a place where Israel could write a new chapter. However, as the story of redemption unfolds, the typological character of the land becomes more apparent. After hundreds of years, Israel itself faces exile, and the hope of a return is kindled during the Babylonian captivity. Judah does return to the land but does not find permanent rest. Such a rest can be found only in the Messiah’s accomplishments. In Jesus, the present reality of spiritual rest does not annul the future literal homecoming, when God’s people will possess the land again. In Jesus, the current reality of spiritual rest does not negate the future literal return to the land. In the meantime, we live as refugees exiled from our true home, journeying toward our actual land that is defined, not by geographical confines, but by God’s dwelling among His people.

Part II: Commentary

The Theology of Land: Between Creation and New Creation

The following chart summarizes the biblical theology of the land from Genesis to Revelation:

In God’s original plan, humanity was designed to subdue the earth (Gen. 1:28) and dwell in a place of eternal pleasure called the Garden of Eden (Gen. 2:8), where Adam and Eve could enjoy direct contact with Him (Gen. 3:8). In this sedentary state, they would enjoy eternal life, conditional upon their loyalty to the Creator. However, sin disrupted this original plan, leading to the first displacement in human history. Under judgment, Adam and Eve experienced exile, moving out from the Garden (Gen. 3:23, 24). From a theological point of view, movement from the place designed by God marked the consequence of disobedience. In this sense, the first family became also the first spiritual refugees, living as nomads, waiting to return.

The first sign of a possible return appeared in Abraham’s call, in which God commanded him: “ ‘Go out from your land . . . to the land that I will show you’ ” (Gen. 12:1, LEB). In salvation history, the importance of Abraham’s call can be appreciated only when one realizes that it marked a transition from judgment to promise. Although Abraham’s family remained nomadic for several centuries, his obedience set in motion a journey toward the Promised Land. Along the way, Abraham experienced periods of exile, temporarily leaving the land and returning later (Gen. 12:10–20, Gen. 20:1–17). Similarly, his descendants also went through cycles of leaving and returning, such as when they became refugees in Egypt, and later slaves, until God intervened on their behalf (Exod. 6:5). Jacques Doukhan properly encapsulates the theological meaning of these nomadic journeys: “Through these nomadic journeys of the seed-family, never arriving, never satisfied, always longing for home, the book of Genesis vibrates with the pulsation of hope. Although they tasted of the divine blessings, signs of God’s faithful fulfillment of His promise, Adam, Noah, and the patriarchs continued to wait for the ultimate divine victory over evil and death. For only this would bring them, and us, the entire creation, back to the Garden of Eden.”—Doukhan, The SDA International Bible Commentary: Genesis (Nampa, ID: Pacific Press, 2016), p. 37.

The 400-year pilgrimage of Abraham’s children finished with the 40-year journey in the wilderness, where Moses’ final speech, in Deuteronomy, prepared Israel to transition from promise to restoration, from a nomadic to a sedentary state. Theologically, Joshua led Israel in returning to God’s land. This return does not signify that Canaan is the actual location of the Garden of Eden. God’s land is not defined by geographical boundaries but rather by His presence in its midst (Exod. 25:8, Exod. 33:14).

Thus, the book of Joshua also marks an important transition in salvation history when God’s people were to subdue the land and enjoy rest. Unfortunately, within just one generation, Israel started living in disobedience, and their hold on the land became tenuous (Judg. 2:10–13). From the time of Judges to 2 Kings, Israel struggled most of the time to maintain control over the land. Toward the end of this period, God sent prophets to warn His people about the impending judgment because of breaking the covenant, but they did not listen (Jer. 7:23–27). Under judgment, Israel and Judah were exiled from the place God had designed for them (2 Kings 17:7–40, 2 Kings 25:1–26). During the exile, they became nomadic once again, leaving the land and going in the opposite direction of Abraham (Psalm 137).

However, the exile was not meant to last more than 70 years (Jer. 25:11, 12). In the prophetic books, the promise of a return was closely linked to the unchangeable message of judgment. This return is equivalent to a new creation (Isa. 65:17), with Edenic overtones (Isa. 51:3, Ezek. 36:35). The two Mosaic figures of Ezra and Nehemiah led God’s people back to Canaan again, with the promise that God would bless their efforts to restore Jerusalem. From Babylon, now a Persian province, God’s people made a pilgrimage toward the land (Ezra 1, Nehemiah 2). Despite encountering strong opposition (Ezra 4), the people ultimately succeeded in reconstructing Jerusalem (Nehemiah 11, 12). However, throughout the whole process, Ezra and Nehemiah needed to fight against the apostasy that plagued the backsliding people of Israel (Ezra 10, Nehemiah 13). Despite early revival and spiritual reform, the possession of the land became uncertain once more, and the returning Jews faced difficult times under foreign oppression during the intertestamental period.

With the coming of the Messiah, light shone again. The first verse of the New Testament already showed that Jesus represented a new beginning for humanity (Matt. 1:1). Jesus came to overcome where Adam had been defeated. Christ’s rejection of the devil’s offer to give Him all the kingdoms of the earth does not mean that Jesus would not conquer these kingdoms: it simply shows that He would conquer them in God’s way (Matt. 4:8–10). As a new Adam, He became the ruler of all nations whose kingdom will not pass (1 Cor. 15:22–26). This universalization of the land is evident in the concept of the kingdom of God, which Jesus inaugurated. This idea is neither a spiritualization nor a reinterpretation of the Old Testament concept of land. In fact, it is attuned to the universal aspect of the Abrahamic covenant already evident in the original context (Gen. 12:3; Gen. 17:6, 16). What the New Testament does is spell out when and how the promises would be fulfilled.

The inauguration of the kingdom of God in Jesus introduces a tension that was not always evident in the Old Testament. Although Christ brought final restoration, His people were still on a pilgrimage. In one sense, His people were already part of His kingdom because God “raised us up together, and made us sit together in the heavenly places in Christ Jesus” (Eph. 2:6, NKJV). Yet, His disciples were still nomads in a world to which they did not belong (John 17:11–19), waiting for the fulfillment of the promise in its consummated fashion.

The nomadic experience of God’s people toward their definite resting place comes to an end in the New Jerusalem, which is clearly described not only as a return to the Promised Land, modeled according to the Exodus story, but also as a return to Eden. The river of life flows through the middle of the city, watering the tree of life, which is accessible to all nations. As in Eden, there is no room for the curse of sin and death, and God once again resides with His people (Rev. 22:1–5). Here, the redemptive story circles back to where it started. At the center of it all stands the cross, where the Messiah secured the return ticket with His blood. The new Adam is the One who will bring His refugee children back home. Oh, what a glorious day that will be!

Part III: Life Application

Land and Hope

In the biblical context, land and hope are intrinsically connected. This connection is evident in Zechariah 9:12, in which God invites the “prisoners of hope” to return. These individuals had been waiting for this call during the long years of exile, and the time had finally come for them to return to Jerusalem.

1. What does the image “prisoner of hope” convey to you personally?
2. What parallels do you find between the experience of the exiles in Babylon and your spiritual experience, particularly in the context of the imminent second coming of Jesus?

Hope, Love, and Faith

Augustine of Hippo said: “There is no love without hope, no hope without love, and neither love nor hope without faith.”—Augustine of Hippo, The Enchiridion: On Faith, Hope, and Love (Washington, DC: Gateway, 1996), p. 9. These three elements also appear together in the song written by Benjamin Gaither, Jeff Silvey, and Kim Williams:

I’m a prisoner of hope, bound by my faith
Chained to Your love, locked up in grace
I’m free to leave but I’ll never go
I’m wonderfully, willingly,
Freely a prisoner of hope.
—Gaither Vocal Band, “Prisoner of Hope,” 2008.

In what ways do you see the relationship between hope, love, and faith in your spiritual journey?

Living as a Refugee

According to the United Nations Refugee Agency, there are approximately 44 million refugees worldwide. Most of them have been forced to flee from their countries because of violence, political instability, and war. In the Old Testament law, the experience of Israel as an alien in Egypt should impact how the Israelites were supposed to treat the sojourners among them (Exod. 23:9).

How should your own experience as a spiritual sojourner impact the way you deal with refugees today?