In this sermon, Eric Bechler discusses the judicial laws given to the nation of Israel. He explores the controversy surrounding their application in modern civil government, highlighting the position of the confession. Scriptural references from Matthew and Ephesians are provided to support the idea that these laws have expired. However, the moral principles within these laws still hold value for Christians. The sermon concludes by emphasizing the importance of educating our collective conscience through God's law in order to address pressing issues in society.

Our reading today from the Second London Baptist Confession comes from chapter 19 of the Law of God, paragraph 4. To them also he gave sundry judicial laws, which expired together with the state of that people, not obliging any now by virtue of that institution, their general equity only being of moral use. We continue our study of the law of God. We began a few weeks ago with the moral law, both as written on our hearts from creation and later written by the finger of God on two tables of stone. And we saw its continuity as the perfect rule of righteousness both before and after the fall.

Last week we looked at the ceremonial laws, which were types and shadows and symbols pointing forward to Christ and His atoning sacrifice, His work of redemption, in which we were given to Israel for a time and were then abolished. This week we take a look at the judicial laws or the civil laws given to the nation of Israel. Although they are expired, there remain moral principles that apply to us even today. Rather than a lengthy discussion, I'll mention briefly a controversy regarding the judicial laws. You may or may not have heard of the word theonomy.

From the Greek, this word means the law of God. Strictly speaking, it would be correct to state that all Christians are theonomists. We all desire to obey the laws of God. The controversy, however, comes from the insistence that the judicial laws given to the nation of Israel should still apply for our current civil government. The position of our confession, which is our topic today, states that the judicial laws are expired with only the moral principles still being applicable.

When Israel was formed, God was the supreme ruler, the king, and he gave them civil or judicial laws. They distinguished Israel from other nations, from her neighbors, and these laws regulated life in Israel. They addressed treatment of servants, murder, property, restitution, usury, witches, widows, strangers, and more. These laws were the application of God's moral law to the nation of Israel dictated by him directly. But what does scripture say about the expiration of these laws?

We read from the Gospel of Matthew. Therefore say I unto you, the kingdom of God shall be taken from you and given to a nation bringing forth the fruits thereof. Matthew 21, 43. Jameson Fowles Brown comments here that God's visible kingdom or church upon earth, which up to this time stood in the seed of Abraham, shall be taken from you and given to a nation bringing forth the fruits thereof, that is, the great evangelical community of the faithful, which after the extrusion of the Jewish nation would consist chiefly of Gentiles until all Israel should be saved. Romans 11, 25, and 26.

We can also read from Paul's letter to the Ephesians, having abolished in his flesh the enmity, even the law of commandments contained in ordinances, for to make in himself of twain one new man, so making peace." Ephesians 2.15. Ellicott comments here, now of the relation of Christ to the law, St. Paul says in Romans 3.31, do we make void the law? God forbid. Yea, we establish the law.

The law, therefore, is abolished as a law in ordinances, that is, in the letter, and is established in the spirit. The law of commandments and ordinances, the word here rendered ordinances properly means a decree. It is used only in the sense in the New Testament, And it signifies expressly a law imposed and accepted, not for its intrinsic righteousness, but on authority, or as Butler expresses, not a moral, but a positive law. Ellicott offers a distinction here between the letter and the spirit of the law, or as some put it, between a positive law and a moral law. It is the positive law or the letter of the law that is abolished here.

This is reflected in the way the confession addresses the judicial laws. We as Christians are not obligated to follow any of these particular laws of the Old Testament, but the moral principles still apply to us. They were given from a holy and righteous God and there's still value in them. Remember from 2nd Timothy 3, 16, and 17, all scripture, all scripture, is given by inspiration of God and is profitable for doctrine, for reproof, for correction, for instruction in righteousness that the man of God may be perfect, thoroughly furnished into all good works. The judicial laws are part of Scripture.

They're part of this all Scripture spoken of in this passage. So let's dig a little deeper on the phrase, their general equity being of moral use. And we'll look at some specific Old Testament laws that would be a part of the judicial laws that have been abolished. In Deuteronomy 22, verses 1 and 2, You shall not see your brother's ox or his sheep going astray and ignore them. You shall take them back to your brother.

And if he does not live near you and you do not know who he is, you shall bring it home to your house and it shall stay with you until your brother seeks it then you shall restore it to him the principle here is that you should value or regard your neighbor's property possessions and livelihood from Deuteronomy 22 5 a woman shall not wear a man's garment, nor shall a man put on a woman's cloak, for whosoever does these things is an abomination to the Lord your God. God created man and God created woman. Over the past hundred years or more, there's been an attack on God's creation regarding femininity and masculinity. There's been a strong effort to blur the lines between the sexes. In fact, today The big push is to change what God has created even to the point of hormones and surgeries.

It's really horrible what they're doing. Satan wishes to destroy what God has created. The principle in this Old Testament law is that confusion and rebellion against God's design is wrong. It is an abomination to God. This law is not binding on us, but the principle that a woman is a woman and should look and act like a woman remains.

Likewise, a man should look and act like a man. It's very troubling to you're out shopping or traveling and you should look at someone and you're not quite really sure is this a guy or this a girl. You've all seen it. To me, it's very troubling. To God, it's an abomination.

Another example, when you build a new house, you shall make a parapet for your roof that you may not bring the guilt of blood upon your house if anyone should fall from it." Deuteronomy 22, 8. In Israel, and for that matter, all over the Middle East and any desert areas, many homes are built with flat roofs with the idea that you can gather there with your family or others. This law tells the homeowner that he must build a parapet or a short or small fence around the edges of the roof to provide some amount of protection for your family or guests from falling off that roof. The principle here is to value the safety of your family, your neighbors, and your friends, to care for them and even to protect them. Good principles from laws that have been expired.

Pastor Jared Longshore reinforces the point that moral principles still apply not only to us, but should also be included in our current civil governments. A number of questions present themselves before the American mind at the moment. These questions concern the limits of state authority and legislation, the function of our prison system, the operation of law enforcement, slavery reparations, women in military combat, COVID quarantine, and the proper adjudication of crimes. Does Israel's restitution laws have any relevance for our modern conversation about reparations? Does God's instructions to Israel about who needs to go to battle inform us about God's will for women in combat?

Does the penal code for Israel signal anything to us about modern prisons? Can Israel's principle of lex talionis or eye for an eye guide us concerning judicial sentencing? And what of Israel's quarantine statutes do they assist modern magistrates in understanding their master's will about an appropriate COVID response? The answer to all of these questions is a resounding yes. I suspect many Christians would agree.

Even so, they may not see our need for the wisdom of Israel's civil statutes as terribly pressing. They claim God's law is written on all men's hearts, so they basically already know what to do. Or they might maintain that these general principles of justice are indeed general, which means they can be easily grasped by human reason without reference to Israel's specific case laws. The problem with such a train of thought is America has a seared conscience. Our collective conscience needs to be educated by God's law.

We are well down the road of doing what is contrary to nature. And while the sin of the Americanites is not yet complete, we are filling up that cup at a rapid rate. David Jones concludes, while God's moral standards do not change, their application and penalties in each time and culture is unique and changing. Amen.