I recently discussed the issue of theonomy on the According to Christ podcast. It’s a complicated topic, so it takes more than an hour to discuss, but hopefully we touched on enough points to lead people into further study. I try to be as detailed as possible in my analysis and criticism because Bahnsen was as detailed as possible in his defense. He listened to critics (not always fully, imo) and gave detailed replies. My argument does not simply rest on a general, vague appeal to typology. Rather, I seek to provide very concrete arguments from typology – more concretely than Bahnsen’s previous critics. However, an adequately thorough presentation of these arguments would require a book, not a podcast.
At one point I misspoke. I stated that Bahnsen could not understand Israel as a type of the church. Bahnsen stated on page 440 of Theonomy in Christian Ethics “With respect to typology it might be suggested that Israel as a nation is a type of the church of Christ. There is certainly scriptural warrant for that comparison.” Bahnsen then proceeded to demonstrate the incompleteness of a general appeal to the typology of Israel, insisting that any argument from typology much be very specific in how Israel’s typology translates into the abrogation of certain penal sanctions. Bahnsen said
[S]ince the argument from typology would appear to contradict the direct assertion of Scripture (cf. Matt. 5:17-19), then much more than a typological connection must be mentioned. It must be demonstrated that Scripture warrants the suggested inference from the typological connection to the argumentative conclusion. The artistic and pedagogical designs inherent in the Scriptures certainly must not be ignored or despised; however, neither must they be abused by trying to make them say something which Scripture itself does not say. The infallible interpreter of Scripture is not an imaginative model brought to bear on the data of the Bible (thus threatening to operate like a Procrustean bed) but is the Scripture itself (Westminster Confession of Faith, I.IX). Without specific biblical moorings and key didactic confirmations, from point to point, typology degenerates either to allegory or a mere projection of the typologists clever or artistic imagination.
I agree and have thus sought to be concrete in my arguments from typology. Lord willing I will be able to put those arguments down in the more concrete form of a book in the future. For now, I hope the brief podcast discussion is helpful.