Antinomianism

Antinomianism. The view that Christians are freed from obeying the law.

The term antinomian comes from two Greek words, anti, "against" (or "in place of") and nomos, "law." It literally means "against the law." It is used in theology to refer to any doctrinal position which claims that Christians are not obligated to meet the demands of the moral law.

Antinomianism exists along a spectrum and comes in many forms. The Protestant Reformers distinguished between three roles or uses of the moral law. The first is the civil role of the law in deterring evil in society through threat of punishment. The second is the pedagogical role where the law reveals our sinfulness and need of grace. The third role is the normative role where the law acts as an ongoing moral guide for the believer. Hard antinomianism rejects the second and third uses, seeing the law as only operative for unbelievers. A more common form rejects the third use of the law, arguing that grace, love, or the Spirit, and not law, will now guide believers. A softer form of antinomianism affirms most of the moral law or Decalogue but is selective about which commandments have authority (compare with James 2:10-11). Controversy usually revolves around the Sabbath. Most subtle of all is the antinomianism that lies at the heart of legalism where zeal for outward conformity to rules hides an unwillingness to inwardly submit to the essence of God's law (Matt 15:1-9; 23:23, 28).

Antinomianism can be crass or subtle but always arises from the same source. Our unconverted natural state "is not subject to the law of God, nor indeed can be" (Rom 8:6-7). Without God's saving work our hearts are antinomian (Jer 17:9; Rom 3:9-19; 7:14). John defines sin as antinomianism or "lawlessness" (1 John 3:4). We find it at the very beginning in the Serpent's first words (Gen 3:1-5). This hostility to God's law drives the cosmic controversy between Christ and Satan, characterized Israel's history (Ps 106), and will intensify at the end of time (2 Thess 2:1-12; Dan 7:25; Rev 12-13).

Antinomianism relies heavily on misreading Paul. Verses typically misapplied include our being "dead to the law" (Gal 2:19), not being "under the law" (Rom 6:14), and "delivered from the law" (Rom 7:4-6). These texts must be interpreted in context and in harmony with the many law-affirming texts in Paul and the rest of Scripture (Matt 5:17-18; Rom 2:13; 3:31; 1 Cor 9:21; Heb 8:8-10; Jas 2:8-12; 4:11-12). Paul was falsely accused of being antinomian but vehemently denied the charge (Rom 3:8, 15; 6:1, 15). Instead, he rejected any misplaced reliance on law for acceptance with God (Gal 2:16; 3:11; Rom 3:20) or spiritual power (Gal 3:1-6; Rom 8:3; Heb 7:17-18).

Before and after conversion the law maintains its role of revealing sin and spiritual need (Rom 3:20; 7:7, 13). When we depend on Christ for salvation instead of the law, we have a different experience of God's law. Through forgiveness and the Spirit's preeminent fruit of love (Gal 5:22), the law is fulfilled in our lives (Gal 5:13-14; Rom 8:1-3; 13:8-10) Rom 8:3) and placed in our hearts (Heb 8:8-10). It is no longer a condemning judge consigning us under the power of sin and death (Rom 4:15; 5:20; 6:14; 7:8-12; 1 Cor 15:56-57). It becomes a "law of liberty" (Jas 1:25). We are "not being without law toward God, but under law toward Christ" (1 Cor 9:21). The converted heart rejoices in God's law as a gift (Ps 119).