OPC Pastor G.I. Williamson has provided some honest, insightful questions, and some friendly advice concerning the theonomy (“law of God”) conundrum. The following are exerpts from his article published in New Horizons in 1994:

All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness” (2Tim. 3:16, NASB). By “all Scripture,” Paul meant the Old Testament, including the whole Law of Moses. It follows, therefore, that Old Testament laws have permanent value. It was for this reason that Calvin, in his commentary on the five books of Moses, showed how every “case law” taught an abiding principle. He did this by arranging all of these laws under one or another of the Ten Commandments. He showed how each of them helps us understand the intent and meaning — and proper application — of the ten central commandments.

I remain convinced that the Reformer was essentially right. I don’t think he was always right, or that he necessarily organized every case law under its proper heading (some could arguably be placed under a different commandment). But he has convinced me that there is an abiding principle in every Old Testament case law. In my opinion, the theonomists deserve credit here. They are trying to do in our generation what John Calvin did in his.

It may be well, however. to make one thing quite clear at this point. With the coming of Christ, the Mosaic system was set aside once and for all. If theonomy sought to put us under that system again, I would certainly oppose it. But does it? I have seen no convincing evidence that it does. Yes, I have heard opponents of theonomy allege this, but that is not what theonomists say for themselves. So we are really faced with one basic question: shall we still “use the testimonies taken out of the law ... to confirm us in the doctrine of the gospel, and to regulate our life in all honorableness to the glory of God, according to His will” (Belgian Confession, 25, emphasis added)? I believe the answer can only be yes, and that this applies to civil rulers.

Here is the rub. Theonomy poses for many today the specter of civil oppression. “If we go along with this,” they seem to be saying, “then we’ll end up persecuting — yes, even killing — people.” And it is true that the death penalty was required for some things, under these laws, that are not so punished today. But the reader should take time to reflect on two things.

The first is that the Law of Moses came from Jehovah. We must therefore beware of taking a negative view of these holy precepts. I may not understand why God required the punishment he did, but I have no right to set myself up as a judge of these laws. No, a thousand times no. There is nothing in these laws unworthy of the true God. If I have difficulty with them, the problem is in me — not in these laws.

The second is that under our present law, there is killing, too. And right here I see a problem not yet resolved in the position of those opposing theonomy. It is the basic ambiguity in their argument for a pluralistic civil order.

One writer defends a nontheonomic view of the state with these words: “The state is necessarily ‘pluralistic’ in the sense that it allows its citizens freedom of conscience to worship as they believe they must.” This sounds good. But now lay beside this his second principle: “The state must act when the basic and abiding moral principles (as contained in the second table of the Law) are being overridden or ignored.” Here there is, for example, a reference to the state’s task to execute justice against those who steal, murder, lie, etc. But I do not see how these two principles can coexist in any stable relationship. Indeed, our problem today is precisely that the first of these two principles is eating the second away...

What we need, then, is to get away from mere reaction to the word theonomy. Instead, we need to get down to specifics. If you say you’re a theonomist, fine but tell me (as Calvin did) what this particular case law means for today. What is the principle in it, and how does it apply? If you cannot do that, then it is neither here nor there to me that you are a theonomist.

Likewise, if you come to me and say you’re not a theonomist, I will say, “Fine! But now you show me the principle here, and its application.” If the best you can say is “Well, that’s Old Testament, and we’re New Testament Christians,” then I will not be able to buy your antitheonomic position. What we need, then, is an end to knee-jerk reactions and name-calling. We need, instead, to start treating one another with respect, and to discuss our differences patiently, carefully, and — above all — calmly, with constant reference to the text of the Bible.