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These Israel-specific laws are not intended to regulate the constitutions of common nations, but ultimately to play their part in a theocratic system that leads us ultimately to Christ and his everlasting kingdom. So you can't invoke the old covenant passages for common nations in this era in which Christ's kingdom is not identified with any geo-political nation.
Michael Horton
http://www.whitehorseinn.org/blog/2011/09/27/“why-can’t-i-own-canadiansâ€Â-rightly-dividing-the-word-of-truth/1.3K
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Therefore this is the first point concerning the law, that it must be used to deter the ungodly from their wicked and mischievous intentions. For the devil, who is an abbot and prince of this world, allures people to work all manner of sin and wickedness; wherefore God has ordained magistrates, elders, schoolmasters, laws and statutes, to the end, if they can do no more, that at least they may bind the claws of the devil, and hinder them from raging and swelling so powerfully in those who are his, according to his will and pleasure.Table Talk, 218
What we typically call the moral norms of the law are fulfilled, at least in some measure, in the lives of believers. Nevertheless, they are not normative merely because they appear in the Mosaic covenant, for that covenant has passed away. It seems that they are normative because they express the character of God. We know that they still express God's will for believers because they are repeated as moral norms in the New Testament. It is not surprising that in the welter of the laws we find in the Old Testament (613 according to the rabbis) that some of those laws express transcendent moral principles. Still, the mistake we make is trying to carve up neatly the law into moral and nonmoral categories. Many of the so-called "ceremonial" laws have a moral dimension that cannot be jettisoned. They are not applicable to believers today because we live in a completely different cultural situation.
The distinction between the moral, ceremonial, and civil law is appealing and attractive. Even though it has some elements of truth, it does not sufficiently capture Paul's stance toward the law. As stated earlier, Paul argues that the entirety of the law has been set aside now that Christ has come.
Paul conceives of the Mosaic (old) covenant as fundamentally non-eschatological in contrast to the eschatological nature of the new covenant. Paul declares that the Mosaic covenant is now old because it belongs to the old age, whereas the new covenant is new because it belongs to the new eschatological age.The End of the Law (New American Commentary Studies in Bible & Theology) (Kindle Locations 334-336). B&H Publishing Group
The law drives people to the promise, so that they are righteous by faith in Jesus Christ.Galatians Commentary, 245
seeing that, the effect, the work, and the office of the law, is to be a light to the ignorant and the blind; such a light, as discovers to them disease, sin, evil, death, hell, and the wrath of God, though it does not deliver from these, but shows them only.Bondage of the Will, Section 145
Another important grace-event pattern is the "order" of the Exodus and the lawgiving. God did not first give the law and then deliver the people. He first delivered the people and then he gave them the law. Thus we are not saved by the law but saved for the law.Preaching, 83
The Jesus admired by liberals and skeptics would never have been convicted of blasphemy and crucified. https://mobile.twitter.com/MichaelHorton_/status/627154577167486976
As in his other books, Wright mistakenly assumes that the Reformation view argues that God's essential righteousness-in other words, his own attribute of righteousness-is somehow given to believers. But this overlooks the crucial role of Jesus Christ as mediator in the traditional view: It is not God's attribute of righteousness, but the right-standing that results from a complete fulfillment of God's law, that is imputed to believers. It is Christ's obedience, not his.http://www.whitehorseinn.org/images/Horton-WrightReview.pdf
We are not under the law in the sense that it condemns us; it no longer pronounces judgment or condemnation on us. No! but we are meant to live it, and we are even meant to go beyond it.Studies on the Sermon on the Mount (8)
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