The Israel-Palestinian conflict, at its core, is not just a modern political dispute but one deeply intertwined with history, religion, and the ethical questions surrounding land and people. For centuries, Muslims, Christians, and Jews coexisted peacefully in Palestine. This shared history of interfaith cooperation contradicts the narrative often espoused by those who claim the land through religious promises made in ancient texts. Before the Balfour Declaration of 1917 and the subsequent establishment of Israel in 1948, the region was home to a diverse population of Arabs, both Muslim and Christian, alongside Jews, many of whom lived in harmony. This peaceful coexistence was disrupted not by divine intervention or prophetic promises but by the political machinations of foreign powers that disregarded the local population’s rights and history.
The Balfour Declaration, a document issued by the British government, expressed support for a Jewish homeland in Palestine, without consideration for the indigenous Palestinians who had lived there for generations. This declaration marked the beginning of a wave of Jewish immigration to Palestine, largely driven by European Zionists, many of whom had no ancestral ties to the land. While these Zionists drew upon biblical texts to justify their claim to the land, it is important to ask: can ancient promises made thousands of years ago truly justify the mass displacement of a people who had lived on the land for centuries?
If we are to believe that the Bible promises the land to one people, how do we reconcile this with the fact that the land has been home to others — people who are also Semitic, who are also descendants of Abraham, and who have as much a right to their heritage as anyone else? Palestinians, whether Muslim or Christian, are just as much the descendants of the ancient peoples of the region as the Jewish settlers who arrived in the 20th century. Yet the dominant narrative often erases their presence and contribution to the history of the land, focusing instead on a selective reading of scripture that disregards the reality of the people who have lived there for centuries.
The ethical dilemma becomes even more apparent when considering the actions that have taken place since the establishment of the state of Israel. The occupation of Palestinian territories, the displacement of families, the construction of settlements on land that has been home to Palestinians for generations, and the ongoing violence and oppression have resulted in the suffering of millions. How can a belief system that claims to value justice and mercy justify the systematic oppression of an entire people? How do we reconcile the biblical commandments that emphasise peace and justice — “You shall not oppress a stranger” (Exodus 22:21) — with the treatment of Palestinians, many of whom are the direct descendants of the very people whom the Bible describes as God’s chosen?
Moreover, if the land is promised by God, why is it that such a promise results in the suffering and death of innocent civilians, especially women and children? The Bible commands, “Thou shalt not kill” (Exodus 20:13), but how can this command be squared with the destruction of Palestinian communities, the killing of innocents, and the relentless occupation of their land? What kind of faith justifies the massacre of children, the destruction of homes, and the displacement of families in pursuit of a religious claim to land? Is this really a divine mandate, or is it a political manoeuvre that manipulates religious texts for territorial gain?
When it comes to the portrayal of the conflict, much focus is placed on isolated incidents involving Israeli casualties, while the systematic suffering of Palestinians is often marginalised or ignored. For over 75 years, Palestinians have faced displacement, violence, and the erosion of their basic human rights, yet these realities are seldom given the same weight in international discourse. Is it not absurd that the suffering of an entire people is often overlooked in favour of one-off events that are exaggerated or manipulated to justify a broader narrative of victimhood?
Finally, it is worth asking: if a religion is truly built on principles of justice, mercy, and peace, can it be reconciled with actions that bring suffering and death to others in the name of land? What kind of faith elevates territorial claims above the sanctity of human life? What kind of religious belief allows one group to believe they are entitled to land while disregarding the rights of another group who has lived there for centuries?
The ongoing oppression of Palestinians cannot be ignored or justified by selective readings of ancient texts. The question remains: is the land truly promised by God, or is it being used as a pretext for a political agenda that disregards the dignity and rights of those who have lived there long before the modern state of Israel came into existence? The human cost of occupation is undeniable, and the time has come to confront the ethical and moral implications of using ancient religious claims to justify the suffering of millions. The cries of the innocent cannot be drowned out by the distorted narratives of the powerful.