By V.A. Mohamad Ashrof
The concept of the “chosen people” has long been a cornerstone of Jewish identity and theology, sparking intense debate and discussion throughout history. Originating in the sacred texts of the Torah and the Old Testament, this notion has been subject to various interpretations, often oscillating between assertions of exclusivity and divine favour. This paper seeks to explore the scriptural roots and theological implications of this idea, clarifying the Jewish people’s relationship with the divine.
The idea that the Jews are God’s “chosen people” is a central theme in Jewish theology and scripture, but it has often been misunderstood and misinterpreted. This notion, deeply rooted in the Torah and the Old Testament, describes the Jewish people’s unique relationship with God. However, this relationship does not imply inherent superiority or exclusivity; rather, it carries significant responsibilities and conditions.
Biblical Foundations of the “Chosen People” Concept
The Torah and the Old Testament prophets emphasize that the Jewish people were chosen by God not because of any inherent greatness or moral superiority, but as part of a divine plan. Key passages highlight this special status:
• “You are a holy people to the Lord your God; He has chosen you to be His own people above all other peoples on the face of the earth.” (Deuteronomy 14:2)
• “You shall be to Me a kingdom of priests and a holy nation.” (Exodus 19:6)
These verses underscore that the Jewish people were set apart for a specific purpose: to serve as a “kingdom of priests” and a “holy nation,” tasked with upholding God’s laws and being a light to other nations. However, this status was not unconditional. The prophet Amos makes this clear:
• “You only have I chosen of all the peoples of the earth; therefore, I will punish you for all your sins.” (Amos 3:2)
This passage highlights the conditional nature of the covenant between God and the Jewish people. The relationship was not a one-sided promise of favour but a mutual agreement requiring obedience and faithfulness. The Quran also acknowledges that a firm pledge was taken from the Children of Israel. (1)
The Development of the “Chosen People” Concept in Jewish Thought
Over time, the concept of the “chosen people” evolved within Jewish tradition. In the Talmud, for example, there is an interpretation that suggests the Torah was offered to all nations, but only Israel accepted it:
• “God promised to give this law (Torah) to all nations, but all except Israel rejected it.” (Talmud, Avodah Zarah 2b) (2)
This interpretation has sometimes been used to support a communal-ethnic ideology among Jews. However, Jewish scholars have also offered more inclusive readings of the concept. For instance, Rabbi Ar. Meir argued that anyone who studies and applies the Torah in their life can attain a high spiritual status, even equating them to the rank of a high priest. This suggests that the Torah’s teachings are not inherently exclusive but are open to all who seek to live by them. (3)
The Quranic Perspective on the “Chosen People”
The Quran also addresses the concept of the Jews as a chosen people, acknowledging their special status in the past while critiquing their failure to uphold their covenant with God. Several verses highlight the blessings bestowed upon the Children of Israel:
• “Remember when Moses said to his people: O my people, remember the blessings that God bestowed on you, and that He raised up among you prophets and made you kings. And He gave you that which He has not given to anyone else in the world.” (Quran 5:20)
• “O Children of Israel, remember My favour upon you and how I preferred you above all the worlds.” (Quran 2:47)
These verses do not imply eternal or exclusive favouritism. Rather, they reflect a historical moment when the Jewish people were entrusted with divine wisdom and leadership. The Quran criticizes the Jews for failing to uphold their covenant, as seen in:
• “And [recall] when We took your covenant, [saying], ‘Do not shed your [i.e., each other’s] blood or evict one another from your homes.’ Then you acknowledged [this] while you were witnessing. Then, you were those who killed one another and evicted a party of your people from their homes…” (Quran 2:84-85) (4)
This criticism is echoed by some anti-Zionist Jewish groups, who argue that the establishment of the modern state of Israel is not in alignment with their understanding of divine will. They believe that true restoration will only occur with the coming of the Saviour. (5)
A Balanced Understanding of the “Chosen People”
The concept of the Jews as the “chosen people” is multifaceted and cannot be reduced to a simple claim of superiority or exclusivity. Key points to consider include:
1. Conditional Covenant: The special status of the Jewish people was contingent upon their adherence to God’s laws and their role as a moral and spiritual guide to other nations.
2. Universal Implications: While the covenant was made with the Jewish people, its teachings and principles have universal relevance. The Torah, as interpreted by some Jewish scholars, is not closed off to others but offers wisdom for all humanity.
3. Historical Context: The Quran acknowledges the historical role of the Jews as recipients of divine favour but critiques their failure to uphold their responsibilities. This perspective aligns with the biblical emphasis on accountability.
The idea of the Jews as the “chosen people” is a profound theological concept that carries both privileges and responsibilities. It is not a blanket endorsement of superiority but a call to fulfil a specific role in the divine plan. Both the Bible and the Quran emphasize that this status is conditional and requires faithfulness to God’s commandments. By understanding this concept in its full context, we can move beyond misinterpretations and appreciate its deeper spiritual and ethical significance.
Jewish Criticism in the Quran
The Quran offers a comprehensive critique of certain behaviours and attitudes among the Jewish people, particularly those who opposed divine guidance. It accuses them of several moral and theological failings, including:
1. Killing the Prophets: The Quran condemns the killing of prophets sent to guide them. (6)
2. Distorting Scripture: It criticizes the practice of altering religious texts for personal gain. (7)
3. Rejecting Jesus: The Quran notes that some Jews dismissed Jesus, who performed miracles, as a mere magician. (8)
4. Attempting to Crucify Jesus: It accuses them of attempting to crucify Jesus, though the Quran clarifies that they did not succeed. (9)
5. Manipulating Divine Words: The Quran highlights their tendency to twist the words of God for selfish purposes. (10)
Despite these criticisms, the Quran also acknowledges the revered status of key Jewish figures such as Abraham, Isaac, and Jacob (Israel), whom it recognizes as prophets. (11) It further notes that the Israelites were uniquely blessed with numerous prophets, setting them apart from other nations. (12) However, the Quran rejects any notion of racial or ethnic superiority, emphasizing that no group is inherently greater than another. (13)
Historical Context: Jews in Muslim Lands
The anti-racist stance of Islam historically provided refuge for Jewish communities during periods of widespread persecution, particularly in the Middle Ages. This is evidenced by the enduring Jewish presence in countries like Turkey, Iraq, and Iran, where Muslims offered protection against anti-Semitism. This stands in contrast to the persecution Jews faced in many Christian-majority regions.
The Quran and Islamic scholars have critiqued certain tendencies within Jewish religious practice and interpretation. For instance:
• Priority of the Talmud: Jewish tradition often prioritizes the Babylonian Talmud over the Torah, which some argue has led to interpretations that incite racial or ethnic exclusivity. (14)
• Critique of Racial Superiority: The Quran challenges the idea of racial or ethnic supremacy, asserting that true greatness lies in righteousness and obedience to God. (15)
The Quran critiques the inclination among some Jews to overlook or justify wrongdoing within their community, including injustices and exploitative acts. (16) (17) However, it is crucial to recognize that these criticisms are not sweeping condemnations of all Jews throughout history. Rather, the Quran distinguishes righteous individuals among them, holding them up as exemplars of virtue. (18)
Objectives of Quranic Criticism
The Quran’s critique of the Jewish community serves two primary purposes:
1. A Warning to Humanity: It serves as a living testimony to the consequences of deviating from divine guidance.
2. Exposing Religious Distortion: It highlights how religious teachings can be manipulated to justify injustice and oppression.
The Quran also emphasizes that salvation remains open to all, including Jews, provided they return to righteousness and reject falsehood. (19)
Misinterpretation of the “Chosen People” Concept
The Quran addresses the misinterpretation of the “chosen people” concept, which some Jews and Christians have used to claim superiority:
• “The Jews and the Christians say: We are the sons of God, beloved to Him. Say to them: Why then does He punish you for your sins? In reality, you are only human beings like the other people He created.” (Quran 5:18)
This verse underscores that divine favour is conditional upon moral and spiritual conduct, not ethnicity or lineage. The Quran warns that racial prejudice and a sense of superiority lead to oppression and exploitation. (20)
The Quran notes that some Jews rejected Muhammad’s prophethood on racial grounds, arguing that no messenger could come from outside the Israelite community. (21) However, the Quran also highlights that there were righteous individuals among the Jews who upheld justice and truth:
• “And among the people of Moses were a group who guided to the truth and practiced justice by the truth.” (Quran 7:159).
The Quran’s distinction between the individual’s moral character and their collective community identity is a timeless and universal principle. This principle is reinforced through various verses that emphasize the importance of individual accountability and moral responsibility.
For instance, Quran 5:69 states, “Those who believe, and those who follow the Jewish scriptures, and the Christians, and the Sabians – any who believe in God and the Last Day, and work righteousness, shall have their reward with their Lord.” This verse highlights the shared values and moral principles that unite individuals across different faith communities.
Similarly, Quran 2:62 also underscores the idea that moral character and individual actions are the ultimate measures of a person’s worth.
Quran 3:113-115 further reinforces this idea, praising a group of righteous Jews who “are not all alike; among them are those who are upright, reciting the signs of God in the watches of the night, and they prostrate. They believe in God and the Last Day, and enjoin what is right, and forbid what is wrong, and hasten to good works.” These verses demonstrate the Quran’s appreciation for individuals who embody moral virtues, regardless of their communal affiliation.
Moreover, Quran 3:199 and 5:65-66 emphasize the importance of individual moral responsibility, stating that those who believe and do righteous deeds will be rewarded, regardless of their faith community. These verses underscore the idea that moral character and individual actions are the ultimate measures of a person’s worth.
Through these verses, the Quran reinforces the importance of individual moral character and accountability, while also emphasizing the need for empathy, compassion, and understanding towards others. By recognizing this fundamental principle, we can cultivate a more inclusive and empathetic approach to understanding the diversity of human experience.
The Quran expresses hope that the Jewish people will learn from their history and return to righteousness:
“We scattered them on the earth and scattered them into nations. Some of them were righteous and some were evil. We tried them with good and evil. What if they returned?” (Quran 7:168)
This reflects the Quran’s broader theme of divine mercy and the possibility of redemption for all who repent.
Biblical Parallels
The Torah itself emphasizes that exaltation is conditional upon obedience to God’s commandments:
“If you obey the voice of the Lord your God and carefully keep all his commandments that I am giving you today, the Lord your God will set you high above all the nations of the earth.” (Deuteronomy 28:1)
Conversely, disobedience brings severe consequences:
“He will send curses, trouble, and rebuke on all your undertakings until you perish, because you have forsaken the Lord through your wickedness.” (Deuteronomy 28:20)
These themes are echoed in the teachings of Jesus, who criticized the religious leaders of his time:
“Woe to you, scribes and Pharisees, hypocrites! For you shut up the kingdom of heaven against men. You yourselves do not go in, and you do not allow those who are entering to go in.” (Matthew 23:13-14)
Modern Implications: Zionism and Conflict
The Quranic critique of certain Jewish attitudes finds echoes in modern debates about Zionism. Some argue that Zionist ideology, like the attitudes of the ancient Pharisees, perpetuates conflict and injustice in the Middle East. The Quran’s warnings against racial and ethnic superiority remain relevant in addressing contemporary issues of oppression and exploitation.
The Quran’s criticisms of the Jewish community are rooted in a broader theological framework that emphasizes justice, accountability, and the rejection of racial or ethnic superiority. While it critiques certain behaviours and attitudes, it also acknowledges the righteousness of individuals and offers a path to redemption. By understanding these critiques in their proper context, we can appreciate the Quran’s call for universal justice and moral integrity.
A journey through the mind of one of the most influential proponents of Christian Zionism, Reverend Jerry Falwell (1933–2007), reveals the ideological underpinnings and contradictions of this movement. Falwell, a prominent figure in the Christian Zionist movement, exemplifies the theological and ethical tensions inherent in the alignment of certain Christian groups with Zionist ideologies.
Falwell and other Christian Zionists often reject the biblical truth that the Jewish people, like all nations, are subject to divine judgment for their sins. (23) This rejection is striking, given that the Old and New Testaments—texts Falwell himself accepts—clearly affirm that no nation, including Israel, is exempt from accountability before God. (24) Falwell’s refusal to acknowledge this biblical principle underscores a selective interpretation of Scripture that prioritizes political ideology over theological integrity.
Falwell asserts that Jews possess theological, historical, and legal rights to Palestine. (25) However, this assertion becomes problematic when examined in light of the actions of secular Zionists, many of whom are atheistic, violent, and exploitative. These individuals have engaged in acts of terror, formed alliances with colonial powers, and established the state of Israel through cunning and force. Yet, figures like Falwell continue to justify the state of Israel theologically, inadvertently portraying God as complicit in racism, predation, and cruelty.
Falwell himself admits to being troubled by the persecution, double standards, and human rights violations perpetrated by Israel against Christians. (26) Despite this, he remains unapologetic in his unwavering support for the Zionist state, even as it oppresses fellow believers. This contradiction highlights the moral and ethical compromises inherent in Christian Zionism.
The celebration of Israel’s founding as a fulfilment of biblical prophecy is another area of concern. Many overlook the fact that Theodor Herzl, the founder of modern political Zionism, was a secular atheist who considered locations such as Argentina and Uganda as potential Jewish homelands. This historical reality challenges the notion that the establishment of Israel was a divinely ordained event.
At its core, religion must be interpreted through the lens of justice, fairness, and mercy. The Bible consistently emphasizes these values. The Old Testament describes the Messiah as the “Prince of Peace” (28), while the New Testament portrays Jesus as the embodiment of peace and the path to reconciliation. (29) Peacemakers are explicitly called “God’s people” (30), and Jesus Christ underscores that loving God and one’s neighbour are prerequisites for achieving this status. (31)
Justice is upheld as the highest value in the teachings of Jesus. (32) Those who justify the oppression of the Palestinian people and support atrocities against them under the guise of imperialist or Zionist agendas are, in essence, rejecting the divine mandate for justice. The Bible is clear: God despises religious practices that abandon justice. (33) Religion without justice is not only futile but also antithetical to the will of God. (34) True liberation, both spiritual and physical, can only be achieved through the pursuit of justice. (35)
Jesus Christ issued a stern warning against those who distort Scripture to justify violence and injustice: “Many false prophets will appear and deceive many. And because lawlessness will increase, the love of many will grow cold.” (36) The book of Revelation further identifies such individuals as belonging to the “synagogue of Satan.” (37) In this light, Christian Zionists and Jewish Zionists who perpetuate injustice and violence under the guise of biblical fulfilment align themselves not with the teachings of Christ but with the forces of deception and oppression.
Notes and References:
1) Quran 2:83
2) Mek Yitro, Pes. R.K. 103b, 186a, 200a
3) Leviticus 18:5, 2 Samuel 7:19, Isaiah 26:2, Psalms 33:1, 98:20, 125:4
4) Quran 4:153
5) Judaism does not recognize Jesus Christ as the true Messiah; the Quran accepts Jesus as the True Messiah (Q.3:45, 4:171).
6) Quran 2:61, 3:112, 4:155, 5:70. Jesus Christ himself indicates that the Jews killed the prophets (Matthew 23:37-39)
7) Quran 9:31
8) Quran 5:110
9) Quran 4:153-159
10) Quran 5:13, 5:41, 5:68, 2:75, 2:79, 3:71, 3:78
11) Quran 44:32
12) Quran 5:20
13) Quran 49:13
14) The writings of Jewish priests were later codified under the name Talmud. They attempted to control the people and elevate their own status through their own writings, arguing that they had violated other revelations to him, in addition to the Torah given through Moses.
15) Isaak Landman, The Universal Jewish Encyclopaedia, Universal Jewish Encyclopaedia Co., Inc.: New York, 1948, “Authority,” p.637
16) Quran 5:79
17) Quran 5:63
18) Quran 7:168, 5:66, 4:162, 3:199, 3:75, 3:113-114
19) Quran 2:62, 5:69
20) Quran 4:155, 5:13, 5:18
21) Quran 2:109, 4:54
22) The sharpest such criticisms can be read in Micah 3:1-12 and Hosea 8:1-14. Here the Jews are portrayed as abandoners of justice, peace-breakers, and bloodshed. Such criticisms, even within their own scriptures, should serve as a lesson to Jewish and Christian Zionists.
23) Merrill Simon, Jerry Falwell and the Jews, Jonathan David Publishers, Inc.: New York, 1984, p.13
24) Bible scholars generally believe that there is a prophecy related to this in Psalms 69:21, 69:25, and Matthew 23:38.
25) Merrill Simon, Op. cit, p.62
26) Merrill Simon, Op. cit, p.68
27) Isaiah 2:1-5, Psalm 82:2-4, Luke 6:27-38
28) Isaiah 9:6
29) Luke 1:79, John 14:27
30) Matthew 5:9
31) Matthew 22:36-40
32) Matthew 23:23
33) Amos 5:2124
34) Micah 6:8, Deuteronomy 16:20
35) Isaiah 56:1, Jeremiah 9:24, 22:16
36) Matthew 24:11-12
37) Revelation 3:9
V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism.
11 March 2025
Source: countercurrents.org