Home > 1689 federalism, old covenant, two kingdoms > 1689 Federalism & Theonomy

1689 Federalism & Theonomy

Theonomy may not be heard regularly from pulpits, but it is a view that is alive and well among Christians who take the Bible seriously and are struggling to understand how to apply it to the world they live in.

As appealing as theonomy may be for its apparently simple answer to a difficult subject, it is actually entirely (100%) incompatible with 1689 Federalism. Theonomy, properly defined as the belief that all nations today are obligated to obey Israel’s judicial laws because they have not been abrogated, relies upon an extreme version of the “one substance, multiple administrations” view of covenant theology. It stresses that the Old Covenant is really just the Older Covenant and the New Covenant is just the Newer Covenant – both being administrations of the covenant of grace. Since 1689 Federalism rejects this model, there is no way to hold to both theonomy and 1689 Federalism.

Gary North:

Theonomy, as Greg Bahnsen uses the term.5 is a view of the Bible that argues for the continuing validity of God’s revealed law in every area of life. Bahnsen argues that unless a specific Old Testament law has been abrogated by the New Testament, either by specific revelation or because of an application of a New Testament principle, its authority is still morally and/ or judicially binding. “The methodological point, then, is that we presume our obligation to obey any Old Testament commandment unless the New Testament indicates otherwise. We must assume continuity with the Old Testament rather than discontinuity. This is not to say that there are no changes from Old to New Testament. Indeed, there are — important ones. However, the word of God must be the standard which defines precisely what those changes are for us; we cannot take it upon ourselves to assume such changes or read them into the New Testament.”6

Greg Bahnsen

The fact is that all of the covenants of the Old Covenant (that is, all of the Old Testament covenants) are unified as parts of the one overall covenant of grace established by God. Paul spoke of Gentiles who were not part of the Old Covenant economy which included the Abrahamic, Mosaic, and Davidic covenants as “strangers to the covenants of the promise” (Eph. 2:12)…There were many, progressively revealed aspects to the single promise of God in the Old Testament: many administrations of the overall covenant of grace… Given the unity of God’s covenant throughout history and the Bible, then, is it true that Christians living under the New Covenant are not obliged to keep the Old Covenant law (the commandments of the Old Testament, especially those given by Moses)?…[W]e saw that all of the covenants of God are unified into one overall Covenant of Grace, fully realized with the coming of Christ in the New Covenant. So if there is one covenant enjoyed by the people of God throughout the ages, then there is one moral code or set of stipulations which govern those who would be covenant-keepers. Therefore, we must answer that of course New Testament believers are bound to the Old Testament law of God. His standards, just like His covenant, are unchanging. (BTS, 41-42)…

There is no textual indication, however, that the New Covenant brings a new standard of moral conduct, and there is no textual indication that the Old Covenant standard has been categorically laid aside. The Covenantal administrations are dramatically different – in glory, power, realization, and finality – but not as codes defining right and wrong behavior or attitudes. (BTS, 168)

John Owen:

Wherefore the whole law of Moses, as given unto the Jews, whether as used or abused by them, was repugnant unto and inconsistent with the gospel, and the mediation of Christ, especially his priestly office, therein declared; neither did God either design, appoint, or direct that they should be co-existent…

It is not, therefore, the peculiar command for the institution of the legal priesthood that is intended, but the whole system of Mosaical institutions. For the apostle having already proved that the priesthood was to be abolished, he proceeds on that ground and from thence to prove that the whole law was also to be in like manner abolished and removed. And indeed it was of such a nature and constitution, that pull one pin out of the fabric, and the whole must fall unto the ground; for the sanction of it being, that “he was cursed who continued not in all things written in the law to do them,” the change of any one thing must needs overthrow the whole law…

And the whole of this system of laws is called a “command,” because it consisted in “arbitrary commands” and precepts, regulated by that maxim, “The man that doeth these things shall live by them,” Romans 10:5. And therefore the law, as a command, is opposed unto the gospel, as a promise of righteousness by Jesus Christ, Galatians 3:11, 12. Nor is it the whole ceremonial law only that is intended by “the command” in this place, but the moral law also, so far as it was compacted with the other into one body of precepts for the same end; for with respect unto the efficacy of the whole law of Moses, as unto our drawing nigh unto God, it is here considered…

By all these ways was the church of the Hebrews forewarned that the time would come when the whole Mosaical law, as to its legal or covenant efficacy, should be disannulled, unto the unspeakable advantage of the church…

It is therefore plainly declared, that the law is “abrogated,” “abolished… disannulled.”

Exposition of Hebrews 7:12, 18-19

Richard Barcellos

Hearty agreement must be given when New Covenant theologians argue for the abolition of the Old Covenant. This is clearly the teaching of the Old and New Testaments (see Jeremiah 31:31-32; Second Corinthians 3; Galatians 3, 4; Ephesians 2:14-15; Hebrews 8-10). The whole law of Moses, as it functioned under the Old Covenant, has been abolished, including the Ten Commandments. Not one jot or tittle of the law of Moses functions as Old Covenant law anymore and to act as if it does constitutes redemptive-historical retreat and neo-Judaizing. However, to acknowledge that the law of Moses no longer functions as Old Covenant law is not to accept that it no longer functions; it simply no longer functions as Old Covenant law. This can be seen by the fact that the New Testament teaches both the abrogation of the law of the Old Covenant and its abiding moral validity under the New Covenant.

In Defense of the Decalogue, 61.
See also JOHN OWEN AND NEW COVENANT THEOLOGY: Owen on the Old and New Covenants and the Functions of the Decalogue in Redemptive History in Historical and Contemporary Perspective

To be clear, LBCF chapter 19 affirms that the moral law, the decalogue, continues to guide Christians as a rule of righteousness. The difference, however, is that moral law does not continue to guide by virtue of its unabrogated Mosaic establishment. It continues to guide as universal moral standard that transcends all covenants. (For more on this, see JOHN OWEN AND NEW COVENANT THEOLOGY: Owen on the Old and New Covenants and the Functions of the Decalogue in Redemptive History in Historical and Contemporary Perspective).

The point is that the law was given to Israel on Mt. Sinai as a covenant of works. Note Owen “it consisted in “arbitrary commands” and precepts, regulated by that maxim, “The man that doeth these things shall live by them,” Romans 10:5. And therefore the law, as a command, is opposed unto the gospel…” The Old Covenant operated upon the works principle “Do this and live” (Leviticus 18:5). As Owen notes, Paul quotes Leviticus 18:5 to demonstrate that this principle of works is directly opposed to the principle of faith. Thus “with respect unto the efficacy of the whole law of Moses, as unto our drawing nigh unto God, it is here considered…”

The law says “do this”, a covenant of works says “do this and live.” The curses found in the Mosaic covenant (and the blessings) are derived from the law as a covenant of works. Violation of the law brought curses upon individuals and the nation. That is why people were put to death in Israel for violating the moral law. Because it was a covenant of works with life in the balance (Lev 18:5, cited in Gal 3:12 & Rom 10:5). Augustine put it this way

In that testament, however, which is properly called the Old, and was given on Mount Sinai, only earthly happiness is expressly promised. Accordingly that land, into which the nation, after being led through the wilderness, was conducted, is called the land of promise, wherein peace and royal power, and the gaining of victories over enemies, and an abundance of children and of fruits of the ground, and gifts of a similar kind are the promises of the Old Testament. And these, indeed, are figures of the spiritual blessings which appertain to the New Testament; but yet the man who lives under God’s law with those earthly blessings for his sanction, is precisely the heir of the Old Testament, for just such rewards are promised and given to him, according to the terms of the Old Testament, as are the objects of his desire according to the condition of the old man…

[T]he law of works, which was written on the tables of stone, and its reward, the land of promise, which the house of the carnal Israel after their liberation from Egypt received, belonged to the old testament [covenant]…

“But the law is not of faith: but The man that doeth them shall live in them.” (Gal 3:12) Which testimony, quoted by the apostle from the law, is understood in respect of temporal life, in respect of the fear of losing which, men were in the habit of doing the works of the law, not of faith; because the transgressors of the law were commanded by the same law to be put to death by the people.

“‘Cursed be anyone who does not confirm the words of this law by doing them.’ And all the people shall say, ‘Amen.’” Deuteronomy 27:26 (cited in Gal 3:10)

The death penalty instituted under the Old Covenant for violation of the moral law was not itself part of the moral law. It was an addition to the moral law given by way of covenant. The shedding of blood by man for violation of the moral law was specifically a curse. Theonomists who believe Christians should enforce Mosaic curses for violation of the moral law are putting Christians under a covenant of works that we have been freed from (Gal 5:1; Acts 15:10).

“And if a man has committed a crime punishable by death and he is put to death, and you hang him on a tree, his body shall not remain all night on the tree, but you shall bury him the same day, for a hanged man is cursed by God. You shall not defile your land that the LORD your God is giving you for an inheritance.”
(Deuteronomy 21:22-23, cited in Gal 3:13)

It is specifically this principle of curse for violation of the law that Christ died on the cross for (Gal 3:13). Christians are not under the decalogue as a means to earn their life or lose it. Christ has earned our life and saved us from the curse. (Note, however, that although the Old Covenant was a covenant of works, it was not the covenant of works: it did not deal with eternal blessing and curse)

Rushdoony v Booth

How is Christ’s Kingdom to come? Scripture is again very definite and explicit. The glorious peace and prosperity of Christ’s reign will be brought about ONLY as people obey the covenant law. In Lev. 26, Deut. 28, and all of Scripture, this is plainly stated. There will be peace and prosperity in the land, the enemy will be destroyed, and men will be free of evils only “If ye walk in my statutes, and keep my commandments, and do them (Lev. 26:3). The obedience of faith to the law of God produces IRRESISTIBLE BLESSINGS. “And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the LORD thy God” (Deut. 28:2). On the other hand, disobedience leads to IRRESISTIBLE CURSES. . . .

God’s determination of history is thus plainly described in His law. If we believe and obey, then we are blessed and we prosper in Him; if we deny Him and disobey His law, we are cursed and confounded. . . .

-Rushdoony, The Meaning of Postmillennialism, pp. 53-56

God established His covenant with Adam, and again with Noah. It was a dominion covenant. It was man’s authorization to subdue the earth, but under God’s overall authority and under His law. God also covenanted with Abram, changing his name to Abraham, and instituting the sign of His covenant, circumcision. He covenanted with Jacob, Abraham’s grandson, changing his name to Israel, promising to bless Jacob’s efforts (Genesis 32:24-30). God covenanted with Moses and the children of Israel, promising to bless them if they conformed to His laws, but curse them if they disobeyed (Deuteronomy 8:28). The covenant was a treaty, and it involved mutual obligations and promises. The ruler, God, offers the peace treaty to a man or selection of men, and they in turn accept its terms of surrender. The treaty spells out mutual obligations: protection and blessings from the King, and obedience on the part of the servants. It also spells out the term of judgement: cursings from the King in case of rebellion on the part of the servants.

This same covenant is extended to the church today. It covers the institutional church, and it also applies to nations that agree to conform their laws to God’s standards . . . .

-Gary North, Unconditional Surrender

This failure to distinguish between biblical covenants and the way the law functions in each is both the lynchpin and the fatal error of theonomy. Theonomy rests upon what is called “monocovenantalism.” You can see it in the above quote where North says we are under the same covenant as Adam before the fall. You could also say theonomy rests upon “mononomism.” This is why theonomy speaks of God’s law and God’s covenant in the singular.

Compare the above two quotes with Abraham Booth (1689 Federalism).

Now, as the immunities, grants, and honors, bestowed by the King Messiah, are ail of a spiritual nature; his faithful subjects have no reason to wonder, or to be discouraged, at any persecutions, afflictions, or poverty which may befall them. Were his empire of this world, then indeed it might be expected, from the goodness of his heart and the power of his arm, that those who are submissive to his authority, zealous for his honor, and conformed to his image, would commonly find themselves easy and prosperous in their temporal circumstances. Yes, were his dominion of a secular kind, it might be supposed that an habitually conscientious regard to his laws, would secure from the oppression of ungodly men, and from the distresses of temporal want. — Thus it was with Israel under their Theocracy. When the rulers and the people in general were punctual in observing Jehovah’s appointments, the stipulations of the Sinai Covenant secured them from being oppressed bv their enemies, and from any remarkable affliction by the immediate hand of God. Performing the conditions of their National Confederation, they were, as a people, warranted to expect every species of temporal prosperity. Health, and long life, riches, honors, and victory over their enemies, were promised by Jehovah to their external obedience.[ 64] The punishments also, that were denounced against flagrant breaches of the Covenant made at Horeb, were of a temporal kind.[ 65]

In this respect, however, as well as in other things, there is a vast difference between the Jewish, and the Christian economy. This disparity was plainly intimated, if I mistake not, by the opposite modes of divine proceeding, in establishing Jehovah’s kingdom among the Jews, and in founding the empire of Jesus Christ. To settle the Israelitish church, to exalt the chosen tribes above surrounding nations, and to render the ancient Theocracy supremely venerable, the divine Sovereign appeared in terrible majesty. Wasting plagues and awful deaths were often inflicted by eternal justice, on those who dared to oppose, or to oppress, the people of God. An angel was commissioned to destroy the Egyptian first-born; Pharaoh, with his mighty host, were drowned in the Red sea; and the Canaanitish nations were put to the sword, that the subjects of Jehovah might possess their fertile country. Manifest indications these, in connection with express promises, that the special Providence of God would exalt and bless the natural seed of Abraham with temporal felicity; provided they did not violate the Sinai Covenant.

But when the Prince Messiah founded his kingdom, all things were otherwise. No marks of external grandeur attended his personal appearance: and, instead of executing righteous vengeance on those who opposed him, his language was, The Son of man is ‘not come to destroy men’s lives, but to save them. Father, forgive them, for they know not what they do! — After a life of labour and of beneficence, of poverty and of reproach, he fell a victim to persecution, and a martyr to truth. Such was the plan of divine Providence, respecting Christ our King, and such was the treatment with which he met from the world! Striking intimations, those, that his most faithful subjects would have no ground of discouragement, in any sufferings which might await them; and that, considered as his dependents, spiritual blessings were all they should have to expect.

It must indeed be acknowledged, that as vicious tempers and immoral practices have a natural tendency to impair health, distress the mind, and waste the property; to the exercise of holy affections, and the practice of true godliness, have the most friendly aspect on a Christian’s own temporal happiness, (except so far as persecution intervenes) and on the welfare of society. But then it is evident that this arises from the nature of things, and from the superintendency of common Providence; rather than from the dominion of Christ, as a spiritual monarch. For, so considered, spiritual blessings are all that they have to expect from his royal hand.

By the prophetic declarations of our Lord himself, and by the history of this kingdom, it plainly appears, that among all the subjects of his government, none have been more exposed to persecution, affliction, and poverty, than those who were most eminent for obedience to his laws, and most useful in his empire. The most uniform subjection to his authority, and the warmest zeal for his honor, that ever appeared upon earth; were no security from bitter persecution, from pinching poverty, or from complicated affliction. Our divine Lord, considered as a spiritual sovereign, is concerned for the spiritual interests of those that are under his government. His personal perfections and royal prerogatives, his power and wisdom, his love and care, are therefore to be regarded as engaged, both by office and by promise, — not to make his dependents easy and prosperous in their temporal concerns; but– to strengthen them for their spiritual warfare; to preserve them from finally falling by their invisible enemies; to make all afflictions work together for their good; to render them, in the final issue, more than conquerors over every opposer; and to crown them with, everlasting life.

Our Lord has promised, indeed, that their obedience to his royal pleasure, shall meet with his gracious regards in the present life. Not by indulging them with temporal riches, or by granting them external honor and ease; but by admitting them into more intimate communion with himself, and by rejoicing their hearts with his favor.[ 66] Yes, to deliver from spiritual enemies, and to provide for spiritual wants; to indulge with spiritual riches, and to ennoble with spiritual honors, are those royal acts which belong to Him, whose kingdom is not of this world. In the bestowment of these blessings, the glory of his regal character is much concerned. But millions of his devoted subjects may fall by the iron hand of oppression, starve in obscurity, or suffer accumulated affliction in other ways; without the least impeachment of his power, his goodness, or his care, as the sovereign of a spiritual kingdom.

-Booth, Abraham. An Essay on the Kingdom of Christ (Kindle Locations 1090-1130). Reformed Libertarian.

For more on this, see Abraham Booth’s An Essay on the Kingdom of Christ.

General Equity

A separate question is whether or not nations today may or should enforce the general equity of Israel’s judicial laws in their own civil laws. Here are two resources to help unpack 19.4 of the 2nd London Baptist Confession from a 1689 Federalism perspective:

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  1. April 25, 2015 at 3:55 am

    Excellent post concerning Theonomy. I’ve been following the debate for some time now. I dismissed it as a biblically sound construct by considering the text of scripture.

    Like

  2. April 25, 2015 at 8:30 am

    Enjoyed reading this today, thanks!

    Like

  3. April 25, 2015 at 4:47 pm

    Thanks Brandon for taking the time to write these articles concerning the error of Theonomy. I Have seen first hand those who claim to be covenantal Baptist and Theonomist. Articles such as this one and also those written by CJ Engel have helped considerably.

    When is the book on the subject due?

    Like

    • April 25, 2015 at 6:55 pm

      Thanks for the encouragement. Book is due sometime after we write it 🙂 Still doing research right now. We would appreciate prayer for the completion of the writing (time, wisdom, energy, and all that).

      Like

  4. May 1, 2015 at 6:13 pm

    1. This is a great and timely article. Here in Louisville, I see Theonomy as a growing problem. As our society becomes more blatant in its disregard-or outright antagonism-for anything approaching a biblical idea of morality, many seem to be finding comfort in Theonomy, which *seems* to provide a straightforward framework for honoring God’s Word in our laws. I would love to see the contrast between the 2LBCF view and Theonomy discussed in another video on the 1689 federalism website.

    2. Re: “The curses found in the Mosaic covenant (and the blessings) are derived from the law as a covenant of works.”
    -Is your position that the moral law within the Mosaic covenant is a republication of the covenant of works, but that the Mosaic covenant itself is not a republication? (This is an honest question; I think I’m not quite catching some of the categories/distinctions in the “republication” discussion.)

    Like

    • May 1, 2015 at 6:38 pm

      Yes, I’m seeing the growing attraction to theonomy as well, for the same reason. Christians can’t rest in the “common American consensus” any longer so they want biblical answers and find the simplistic solution offered by theonomy attractive.

      As to the republication issue, there are two types of republication: formal and material. Material republication is affirmed in WCF and LBCF in 19.1: the moral law (the material) of the covenant of works is republished on Sinai. This is the standard WCF view and many argue that the works principle found in the Mosaic Covenant is simply to be explained by this repetition of the moral law (see Guy Waters’ essay in The Law is Not of Faith).

      However, the problem is the law itself is not a covenant of works. Formal republication is the belief that the Mosaic Covenant itself was a covenant of works. 1689 Federalism affirms formal republication. (However, take note that the confession itself allows for broader views than just 1689 Federalism).

      I’m working on a couple of posts on this, so stay tuned. In the meantime, see here https://pettyfrance.wordpress.com/2013/10/25/form-and-matter-in-covenant-theology/

      Like

  5. rezlab
    March 12, 2016 at 7:49 pm

    Thanks for working through this and posting it Brandon. In light of our current cultural strife, this is a timely issue.

    Like

    • March 13, 2016 at 9:27 am

      I hope it is helpful. I will have more to say in the future, Lord willing.

      Like

  1. June 17, 2015 at 8:58 am
  2. June 17, 2015 at 12:40 pm
  3. March 18, 2017 at 6:15 am
  4. June 19, 2017 at 2:11 pm

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