Old Covenant Mosaic Law
A summary of theonomy by Greg Bahnsen in No Other Standard: Theonomy and Its Critics (Tyler, TX: Institute for Christian Economics, 1991), pp. 11-13.
1). The Scriptures of the Old and New Testaments are, in part and in whole, a verbal revelation from God through the words of men, being infallibly true regarding all that they teach on any subject.
2). Since the Fall it has always been unlawful to use the law of God in hopes of establishing one’s own personal merit and justification, in contrast or complement to salvation by way of promise and faith; commitment to obedience is but the lifestyle of faith, a token of gratitude for God’s redeeming grace.
3). The word of the Lord is the sole, supreme, and unchallengeable standard for the actions and attitudes of all men in all areas of life; this word naturally includes God’s moral directives (law).
4). Our obligation to keep the law of God cannot be judged by any extrascriptural standard, such as whether its specific requirements (when properly interpreted) are congenial to past traditions or modern feelings and practices.
5). We should presume that Old Testament standing laws continue to be morally binding in the New Testament, unless they are rescinded or modified by further revelation.
6). In regard to the Old Testament law, the New Covenant surpasses the Old Covenant in glory, power, and finality (thus reinforcing former duties). The New Covenant also supersedes the Old Covenant shadows, thereby changing the application of sacrificial, purity, and “separation” principles, redefining the people of God, and altering the significance of the promised land.
7). God’s revealed standing laws are a reflection of His immutable moral character and, as such, are absolute in the sense of being nonarbitrary, objective, universal, and established in advance of particular circumstances (thus applicable to general types of moral situations).
8). Christian involvement in politics calls for recognition of God’s transcendent, absolute, revealed law as a standard by which to judge all social codes.
9). Civil magistrates in all ages and places are obligated to conduct their offices as ministers of God, avenging divine wrath against criminals and giving an account on the Final Day of their service before the King of kings, their Creator and Judge.
10). The general continuity which we presume with respect to the moral standards of the Old Testament applies just as legitimately to matters of socio-political ethics as it does to personal, family, or ecclesiastical ethics.
11). The civil precepts of the Old Testament (standing ‘judicial laws’) are a model of perfect social justice for all cultures, even in the punishment of criminals. Outside of those areas where God’s law prescribes the intervention and application of penal redress, civil rulers are not authorized to legislate or use coercion (e.g., the economic marketplace).
12). The morally proper way for Christians to correct social evils which are not under the lawful jurisdiction of the state is by means of voluntary and charitable enterprises of the censures of the home, church, and marketplace—even as the appropriate method of changing the political order of civil law is not violent revolution, but dependence upon regeneration, re-education, and gradual legal reform.
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