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Jumpstarter 6 of 10

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Question 6
Discuss John Cotton’s “Divine Right to Occupy the Land,” especially his use of Old Testament texts (2 Samuel 7:10, Psalm 44:2, etc.) to justify land claims and “lawful war” under certain conditions; how does Bercot’s critique challenge common evangelical habits of applying Israel’s land/war passages to Christian political or national questions?
Another way to ask: How does Cotton use Old Testament land and war passages to defend taking land and “lawful war”? How does Bercot’s critique challenge how evangelicals use Israel’s stories for modern politics and nations?

Direct Answer Bercot argues Cotton’s Old Testament-based justification has “not one drop of Christianity” because it ignores Jesus’ kingdom teachings and tries to authorize conquest and retaliation; this challenges the habit of treating Israel’s land/war texts as direct permission slips for Christian national projects.

Support from Transcript:

  • Cotton titles his pamphlet “The Divine Right to Occupy the Land” and begins from 2 Samuel 7:10 about God appointing a place for Israel.
  • Cotton cites multiple OT passages (Ezekiel 20:6; Exodus 19:4; Psalm 80:9; Psalm 44:2) to outline how God “makes room,” including by “lawful war” or by a “vacant place.”
  • Cotton says war without provocation requires “special commission from God,” but still allows “lawful war” if natives “unjustly wrong” them and won’t recompense.
  • Bercot says Cotton’s pamphlet “sounds so much more spiritual,” yet “in the end, it sets forth the very same policy” as Peckham.
  • Bercot critiques Cotton’s approach: he “quotes a lot of passages from the Old Testament that have no relevancy whatsoever as to how a Christian should conduct himself.”
Discussion Follow-ups When Christians reach first for Israel’s conquest texts instead of Jesus’ Sermon on the Mount, what are we assuming about which “kingdom” we belong to? How should Jesus’ commands control our Bible application?