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Antinomianism: Reformed Theology's Unwelcome Guest?
an ti no mi an noun "One who holds that under the gospel dispensation of grace the moral law is of no use or obligation because faith alone is necessary to salvation." Merriam-Webster's dictionary
Hotly debated since the sixteenth century in the Reformed theological tradition, and still a burning issue today, antinomianism has a long and complicated story.
This book is the first to examine antinomianism from a historical, exegetical, and systematic perspective. More than that, in it Mark Jones offers a key a robust Reformed Christology with a strong emphasis on the Holy Spirit and chapter by chapter uses it to unlock nine questions raised by the debates.
Hotly debated since the sixteenth century in the Reformed theological tradition, and still a burning issue today, antinomianism has a long and complicated story.
This book is the first to examine antinomianism from a historical, exegetical, and systematic perspective. More than that, in it Mark Jones offers a key a robust Reformed Christology with a strong emphasis on the Holy Spirit and chapter by chapter uses it to unlock nine questions raised by the debates.
145 pages, Paperback
First published August 1, 2013
42 people are currently reading
351 people want to read
About the author
Mark Jones
29 books78 followersLibrarian Note: There is more than one author in the Goodreads database with this name.
Rev. Dr. Mark Jones (PhD, Leiden Universiteit) has been the Minister at Faith Vancouver Church (PCA) since 2007. He is also Research Associate in the Faculty of Theology at University of the Free State, Bloemfontein, South Africa. He lectures at various seminaries around the world and is currently writing a book titled, "Knowing Christ" (Banner of Truth, forthcoming).
He also blogs at Reformation21.org.
Rev. Dr. Mark Jones (PhD, Leiden Universiteit) has been the Minister at Faith Vancouver Church (PCA) since 2007. He is also Research Associate in the Faculty of Theology at University of the Free State, Bloemfontein, South Africa. He lectures at various seminaries around the world and is currently writing a book titled, "Knowing Christ" (Banner of Truth, forthcoming).
He also blogs at Reformation21.org.
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June 23, 2023
This book was an excellent introduction to a topic that is very difficult to address with any sort of clarity. The best thing about the book was his emphasis on Christology and specifically our union with Christ. That union does not just affect our justification, but also our sanctification. Christ tends to be a magic word for many antinomians in our age. So his use of Christ to defeat it was excellent.
The other impressive thing about the book was the precision with which he addresses the issue. He carefully defines his terms and uses a lot of definitions and clarifications to make sure his point his made.
He uses the historical debates of the 16 and 1700's to frame the discussion.
I wish he had given some more practical applications for how pastors can address this issue. And I wish he had mentioned more names. The only contemporary man he mentions is Tullian Tchividjian. [Upon second reading I am glad he did not mention more names. It keeps the book from becoming too anchored to one particular time.]
He made me very interested in reading more about the subject.
The other impressive thing about the book was the precision with which he addresses the issue. He carefully defines his terms and uses a lot of definitions and clarifications to make sure his point his made.
He uses the historical debates of the 16 and 1700's to frame the discussion.
I wish he had given some more practical applications for how pastors can address this issue. And I wish he had mentioned more names. The only contemporary man he mentions is Tullian Tchividjian. [Upon second reading I am glad he did not mention more names. It keeps the book from becoming too anchored to one particular time.]
He made me very interested in reading more about the subject.
December 3, 2013
Right off the bat, Mark Jones wins a great deal of sympathy for tackling a tricky topic such as "Antinomianism". It's hardly ever been addressed, especially in the form of a recently released historical study. And yet, this is an important topic, with many pastoral implications.
When it comes to theology, balance and careful attention to biblical nuances is vital, and Mr. Jones does a good job of delicately treating this sensitive area. He affirms and upholds the classic Protestant doctrine of justification by faith apart from works, but with careful precision affirms and insists upon the necessity of works in regard to sanctification, and in a sense, salvation broadly considered.
It should be noted, however, that this book is more of a historical rather than exegetical treatment. Much of it focuses on looking at the subject from a post-Reformation perspective, particularly within the circles of the English Puritans. He draws heavily from Anthony Burgess, John Owen, Herman Witsius, and the like.
Jones shows how being an antinomian is far more than being simply "against the law". It is very much wrapped up in how we view other theological concepts, and ultimately how we view Christ himself. One of the best aspects of this book is its emphasis on the work of Christ and the work of the Spirit. Jones emphasizes the importance of having a proper Christology, and ties the error of antinomianism to a deficient Christology.
Antinomianism mocks the very idea of the "imitation of Christ". It attempts to drive a strict wedge between promise and duty. There is a incipient discomfort with the thought that the gospel makes demands. . It focuses on justification to the extreme of neglecting the doctrine of sanctification. It recoils away from the Biblical truth that the law, accompanied by the Spirit, has a role to play in sanctification. It is not satisfied to maintain a law/gospel distinction in regard to justification, it must bring it into sanctification as well. It avoids or downplays the idea that in Christ, the law is a friend. Though it refuses to admit it is "against the law", it ultimately has a negative and diminished view of the role of the law in the believer's life. It is also highly uncomfortable with emphasizing the importance and necessity of good works.
This book suggests that this incipient "antinomianism" is currently quite popular in some circles. He succeeds in showing, *almost* without naming any names, that some strains of thought at large in the broadly Reformed community have much more in common with the English Antinomians than it does with the Westminster Assembly.
In avoiding error in this regard, we need to be careful to preserve the biblical "both-and", rather than falling into either-or thinking. Jones, going against the grain of many current teachers such as Tullian Tchividjian, that "sanctification is not 'simply' the art of getting used to our justification" (a catchy but unhelpful and inaccurate platitude).
Jones offers a lot of good insights. He also gives a good analysis of the rhetoric of Antinomianism. Frequently, Antinomians are in more serious error in what they fail to say than in what they do say. And Antinomian preaching is actually fundamentally "boring"--it often repeats mantras and "cute" phrases without getting to the heart of Christ and His person and work.
Ultimately, Jones powerfully demonstrates that the error of Antinomianism will not be fixed by swinging over to the other extreme of Neonomianism, since "Swinging the pendulum too far in the other direction has never effectively combated error".
The solution, ultimately, lies in a careful balance and, ultimately, a good Christology! To Jones, the solution to antinomianism is "to understand and love the person and work of Christ". Jones concludes the book in a fitting way. He concludes that the way to fight against “the Golden white devil” (Samuel Rutherford's way of describing Antinomianism) is by means of Jesus Christ, the one who is “chief among ten thousand”.
I would say that Mr. Jones is, intentionally I think, a bit provocative at a few points. No doubt, some people will "cry foul". After all, this book is rather bold, but I believe it provides a much needed corrective. I look forward to seeing the fruits of the discussions this book will undoubtedly provoke.
Much of the controversy that will no doubt arise over this book will be unjustified. That is not to say that there wasn't a point or two that made me raise my eyebrows (which would be consistent with Mr. Jones' attempt to be a bit provocative). And there might be a few areas that might require a bit further discussion and hashing out. That said, it's a solid work and quite on the mark.
I highly recommend this book if you are looking for a relatively comprehensive and searching treatment of the subject, especially if you are most interested at approaching it from a historical perspective.
When it comes to theology, balance and careful attention to biblical nuances is vital, and Mr. Jones does a good job of delicately treating this sensitive area. He affirms and upholds the classic Protestant doctrine of justification by faith apart from works, but with careful precision affirms and insists upon the necessity of works in regard to sanctification, and in a sense, salvation broadly considered.
It should be noted, however, that this book is more of a historical rather than exegetical treatment. Much of it focuses on looking at the subject from a post-Reformation perspective, particularly within the circles of the English Puritans. He draws heavily from Anthony Burgess, John Owen, Herman Witsius, and the like.
Jones shows how being an antinomian is far more than being simply "against the law". It is very much wrapped up in how we view other theological concepts, and ultimately how we view Christ himself. One of the best aspects of this book is its emphasis on the work of Christ and the work of the Spirit. Jones emphasizes the importance of having a proper Christology, and ties the error of antinomianism to a deficient Christology.
Antinomianism mocks the very idea of the "imitation of Christ". It attempts to drive a strict wedge between promise and duty. There is a incipient discomfort with the thought that the gospel makes demands. . It focuses on justification to the extreme of neglecting the doctrine of sanctification. It recoils away from the Biblical truth that the law, accompanied by the Spirit, has a role to play in sanctification. It is not satisfied to maintain a law/gospel distinction in regard to justification, it must bring it into sanctification as well. It avoids or downplays the idea that in Christ, the law is a friend. Though it refuses to admit it is "against the law", it ultimately has a negative and diminished view of the role of the law in the believer's life. It is also highly uncomfortable with emphasizing the importance and necessity of good works.
This book suggests that this incipient "antinomianism" is currently quite popular in some circles. He succeeds in showing, *almost* without naming any names, that some strains of thought at large in the broadly Reformed community have much more in common with the English Antinomians than it does with the Westminster Assembly.
In avoiding error in this regard, we need to be careful to preserve the biblical "both-and", rather than falling into either-or thinking. Jones, going against the grain of many current teachers such as Tullian Tchividjian, that "sanctification is not 'simply' the art of getting used to our justification" (a catchy but unhelpful and inaccurate platitude).
Jones offers a lot of good insights. He also gives a good analysis of the rhetoric of Antinomianism. Frequently, Antinomians are in more serious error in what they fail to say than in what they do say. And Antinomian preaching is actually fundamentally "boring"--it often repeats mantras and "cute" phrases without getting to the heart of Christ and His person and work.
Ultimately, Jones powerfully demonstrates that the error of Antinomianism will not be fixed by swinging over to the other extreme of Neonomianism, since "Swinging the pendulum too far in the other direction has never effectively combated error".
The solution, ultimately, lies in a careful balance and, ultimately, a good Christology! To Jones, the solution to antinomianism is "to understand and love the person and work of Christ". Jones concludes the book in a fitting way. He concludes that the way to fight against “the Golden white devil” (Samuel Rutherford's way of describing Antinomianism) is by means of Jesus Christ, the one who is “chief among ten thousand”.
I would say that Mr. Jones is, intentionally I think, a bit provocative at a few points. No doubt, some people will "cry foul". After all, this book is rather bold, but I believe it provides a much needed corrective. I look forward to seeing the fruits of the discussions this book will undoubtedly provoke.
Much of the controversy that will no doubt arise over this book will be unjustified. That is not to say that there wasn't a point or two that made me raise my eyebrows (which would be consistent with Mr. Jones' attempt to be a bit provocative). And there might be a few areas that might require a bit further discussion and hashing out. That said, it's a solid work and quite on the mark.
I highly recommend this book if you are looking for a relatively comprehensive and searching treatment of the subject, especially if you are most interested at approaching it from a historical perspective.
December 21, 2013
This is a great short book on the law in the life of the believer. The book focuses on the antinomian controversies in the 17th and early 18th centuries in England and New England.
The book is ostensibly written to oppose the antinomian rhetoric that has appeared in the church of late, but the book itself deals almost exclusively with the Puritan controversy and the resulting literature.
There are some great quotes in the book, many are too long to quote fully here, but one of the best things in the book is the way Jones frames law-keeping in the New Covenant. He writes:
"Because of the greater indicatives of the new covenant, the imperatives are not relaxed, but in fact are strengthened. There are a number of examples in the New Testament that confirm this truth, but John 13:34 seems to be the best and clearest example. Jesus speaks of the ‘new commandment’ to love one another in the same way as he has loved them. Readers who are familiar with the Old testament might find Jesus’ words a little perplexing, because the so-called ‘new’ commandment seems to be identical to several Old Testament laws, not to mention the fact that the second table of the law is summed up as ‘You shall love your neighbor as yourself (Mark 12:31). Indeed, Leviticus 19:33-34 and Deuteronomy 15:12-18 seem to be commanding the Israelites to love one another as God has loved them. However, the command in the Old Testament to love ‘as I have loved you’ has specific reference to the exodus of God’s people out of Egypt. God’s gracious dealings with his ‘treasured possession’ (the indicative’ provides the reason why they in turn should show the same type of graciousness (the imperative). Christ’s words, ‘as I have loved you’ (John 13:34), are directly connected to his own act of humiliation in John 13:9 foot washing) and his sacrificial death on the cross (Phil. 2:5-11). Christ’s humiliation and sacrifice point to a new way in which believers are to love one another. And this model of love is a greater model of love than what is found in the Old Testament, since it was ontologically impossible for God to act in sacrificial love toward his people. In other words, it was the incarnation that made a suffering love possible, and therefore it was only after the incarnation that this heightened form of love could be required on the basis of Christ’s own example. Therefore, contrary to antinomianism, the New Testament heightens, not lessens the place of the moral law in the life of the believer, for the indicative has been heightened through Christ’s mediatorial work.” p. 37-38
That is great stuff, and it is the kind of thing you'll find throughout the book. Antinomian preachers focus almost exclusively on justification and say little, if anything of sanctification. This is something I've seen firsthand myself, and it took me a while to recognize what was happening, but Jones puts it on full display--it is antinomian rhetoric that truncates the gospel--or as Jones calls it--the half-gospel. It loses the "transformative power."
Antinomians speak of the good works of believers as 'filthy rags' but Jones points out that "This verse is not speaking about good works, but about outward displays of religiosity..." p. 69-70
He brings the Puritans in for his defense, quoting many--especially Anthony Burgess, John Owen, Francis Turretin and others. In this particular example--he argues that the "good works" of the believer are good because they are spirit-wrought. He quotes Turretin here:
"The works of believers are good because they are performed ‘by a special motion and impulse of the Holy Spirit, who dwells in the hearts of believers and excites them to good works. It is actually an affront to God to suggest that Spirit-wrought works in believers are ‘filthy rags,’ for these are works that God has prepared in advance for us to do in order to magnify his grace and glorify the name of Christ (1 Cor. 15:10; John 15:5). The truth is, God is pleased by the works of his people. As Turretin notes, ‘The first cause of their acceptance is Christ, in whom we are pleasing to God (Eph. 1:6) because the person is rather pleasing to God and is reconciled to him by the Mediator.’" p. 70-71
This is highly, highly recommended reading. The church needs to hear this today, as antinomianism is "Reformed Theology's Unwelcome Guest."
The book is ostensibly written to oppose the antinomian rhetoric that has appeared in the church of late, but the book itself deals almost exclusively with the Puritan controversy and the resulting literature.
There are some great quotes in the book, many are too long to quote fully here, but one of the best things in the book is the way Jones frames law-keeping in the New Covenant. He writes:
"Because of the greater indicatives of the new covenant, the imperatives are not relaxed, but in fact are strengthened. There are a number of examples in the New Testament that confirm this truth, but John 13:34 seems to be the best and clearest example. Jesus speaks of the ‘new commandment’ to love one another in the same way as he has loved them. Readers who are familiar with the Old testament might find Jesus’ words a little perplexing, because the so-called ‘new’ commandment seems to be identical to several Old Testament laws, not to mention the fact that the second table of the law is summed up as ‘You shall love your neighbor as yourself (Mark 12:31). Indeed, Leviticus 19:33-34 and Deuteronomy 15:12-18 seem to be commanding the Israelites to love one another as God has loved them. However, the command in the Old Testament to love ‘as I have loved you’ has specific reference to the exodus of God’s people out of Egypt. God’s gracious dealings with his ‘treasured possession’ (the indicative’ provides the reason why they in turn should show the same type of graciousness (the imperative). Christ’s words, ‘as I have loved you’ (John 13:34), are directly connected to his own act of humiliation in John 13:9 foot washing) and his sacrificial death on the cross (Phil. 2:5-11). Christ’s humiliation and sacrifice point to a new way in which believers are to love one another. And this model of love is a greater model of love than what is found in the Old Testament, since it was ontologically impossible for God to act in sacrificial love toward his people. In other words, it was the incarnation that made a suffering love possible, and therefore it was only after the incarnation that this heightened form of love could be required on the basis of Christ’s own example. Therefore, contrary to antinomianism, the New Testament heightens, not lessens the place of the moral law in the life of the believer, for the indicative has been heightened through Christ’s mediatorial work.” p. 37-38
That is great stuff, and it is the kind of thing you'll find throughout the book. Antinomian preachers focus almost exclusively on justification and say little, if anything of sanctification. This is something I've seen firsthand myself, and it took me a while to recognize what was happening, but Jones puts it on full display--it is antinomian rhetoric that truncates the gospel--or as Jones calls it--the half-gospel. It loses the "transformative power."
Antinomians speak of the good works of believers as 'filthy rags' but Jones points out that "This verse is not speaking about good works, but about outward displays of religiosity..." p. 69-70
He brings the Puritans in for his defense, quoting many--especially Anthony Burgess, John Owen, Francis Turretin and others. In this particular example--he argues that the "good works" of the believer are good because they are spirit-wrought. He quotes Turretin here:
"The works of believers are good because they are performed ‘by a special motion and impulse of the Holy Spirit, who dwells in the hearts of believers and excites them to good works. It is actually an affront to God to suggest that Spirit-wrought works in believers are ‘filthy rags,’ for these are works that God has prepared in advance for us to do in order to magnify his grace and glorify the name of Christ (1 Cor. 15:10; John 15:5). The truth is, God is pleased by the works of his people. As Turretin notes, ‘The first cause of their acceptance is Christ, in whom we are pleasing to God (Eph. 1:6) because the person is rather pleasing to God and is reconciled to him by the Mediator.’" p. 70-71
This is highly, highly recommended reading. The church needs to hear this today, as antinomianism is "Reformed Theology's Unwelcome Guest."
January 2, 2014
As a Puritan scholar and Presbyterian pastor Mark Jones is doubtless glad to see greater interest in Reformed theology. However, he is also concerned that many who identify themselves as grace-based and gospel-centered are actually more antinomian than historically Reformed. Jones provides a helpful history of antinomianism. He argues that the imitation of Christ and obedience to the moral law of God are appropriate guides to sanctification. He further argues that God rewards good works, and that good works are necessary for salvation, though not meritorious of it. Assurance of salvation involves not only reliance on the promises of the gospel but also a recognition of spiritual growth in obedience. In addition, Jones rejects the antinomian sentiment that our disobedience does not affect God's love toward us because God only sees us in Christ and thus does not see our sin. Rather, the Puritans distinguished between an unchanging love of God for us based on our status in Christ and another aspect of his love that is pleased with or obedience and grieved and angered by our disobedience. This summary of positions, however, does not do justice to the exposition of the positions within the book. Well worth reading.
November 21, 2022
One of the most important books written in the last few decades. Jones shows how widespread antinomian thinking is among Christians, even among those who should know better such as theologians, professors, and pastors. He teaches the proper way Christians should view the relationship of the Law and the believer's sanctification, the place of good works in salvation, and eternal rewards. This book is a must-have for any Christian.
March 14, 2014
Very good, especially the chapter on God's love
December 30, 2016
One of the hardest things for Christians, and Christian theologians, to balance is our justification by God’s free grace alone, and our duty to obey God’s Word. If we are more eager to defend faith alone, we might skip too lightly over our duty to God’s law. If we get excited about applying the law to every aspect of our lives, we might lead others to think wrongly that the law justifies us.
Mark Jones aims to guard against the first danger. Interacting mainly with Tullian Tchividjian’s recent writings, and also with the Sonship movement, our author takes up the old debate over the law between the Lutheran and Reformed, ably defending the Reformed view.
The Lutheran view opposes law and gospel, even into the Christian life, while the Reformed see them as friends, in Christ. “The antithesis between the law and the gospel ends the moment someone becomes a Christian” (Ch. 4, “Sweetly Comply” section, para. 2). “With the gospel and in Christ, united to him by faith, the law is no longer my enemy but my friend” (same). Notice that outside of Christ all agree that law and gospel are at odds: law condemns; gospel holds out rescue. But “As Richard Muller notes, ‘The law, for Lutheranism, can never become the ultimate norm for Christian living but, instead, must always lead to Christ who alone is righteous” (Ch. 4, “Sweetly Comply” section, para. 3).
This works out in our “street level” piety in this way: to avoid giving any glory to ourselves, average-Joe Reformed-guy will say that everything he does, even the most obedient, is as filthy rags (Isaiah 64:4). We cannot keep the law and never will, so we turn away from it, to the Gospel and accept grace, never to look back to the law. But this is misguided.
“It is actually an affront to God to suggest that Spirit-wrought works in believers are ‘filthy rags,’ for these are works that God has prepared in advance for us to do in order to magnify his grace and glorify the name of Christ (1 Cor. 15:10; John 15:5)” (Ch. 5, “Good or Filthy” section, para. 3).
See the problem? Do we have to turn away from the law to accept grace? Yes, in the sense that we have to give up trying to keep it for ourselves. No, in the sense that we should still strive to obey God. But it is so easy to turn back to the law, once we have become believers, and fall back into legalism, trying to earn or keep our status with God. So easy, that many believers resist it at all. Any talk of duty or obedience must lead to legalism. No! No! Jones shines at this point, showing all the Scriptures that take us back to obedience, with nary a hint of legalism.
When we say God is pleased with us in Christ, is there no sense in which His pleasure changes based on our obedience? The antinomian, eager to defend God’s electing and unchanging love, will quickly say no, there is no aspect of God’s love toward us that changes, whether we sin or not, if we are in Christ. But the Bible speaks of our pleasing God or not, as Christians (2 Sam. 11:27; Col 1:10). This does not mean our obedience determines our salvation, but our obedience (or lack thereof) does affect our relationship with God. The antinomian, on the other hand, will oppose preachers who “warn their people that they can displease God and Christ or that God can be angry with his people, as he often has been (Ezra 9; 2 Kings 17:18)” (Ch. 6, “Displeasing God and Christ” section, para. 4).
Much of this debate revolves around our view of sanctification. The antinomian is prone to say that sanctification is little more than getting used to and living out our justification. The better view is to exhort us as Peter did to work out our salvation. “The sanctification of the church is an important part of Christ’s glory. It would be incorrect to affirm that we can add to or diminish God’s essential glory. But, again, we may or may not bring glory to the God-man, depending on our obedience or sin” (Ch. 6, “Pleasing God and Christ” section, para. 3).
May we look to our sanctification at all for assurance that we are in Christ? The antinomian would say no, that will lead to works-righteousness. But the classic Reformer said yes, our obedience is a secondary source of assurance (Ch. 7). The antinomian sees himself as a Christian as still totally depraved, ignoring the work of the Spirit moving him to obedience which pleases God. He assumes he isn’t much different from unbelievers as far as his heart goes. Looking within will only result in despair. The authors of the Westminster Confession of Faith saw it differently when they wrote that assurance is founded in part upon “the inward evidence of those graces unto which these promises [of salvation] are made” (WCF 18:2). In other words, God is working something new in you, that will be evident in some ways. This doesn’t mean we are justified in thinking ourselves better morally than unbelievers, generally. But God is doing a work of sanctification in us that He is not doing in unbelievers.
Jones has a difficult PR battle with his thesis. No one who wants to be known as a defender of Reformed doctrines of grace and the five solas wants to imply what sound like caveats to our justification by faith alone. Who wants to appear to demote the importance of justification, the hallmark of the Reformation? And yet, if we are to do justice to all of Scripture, we must be careful not to wave our pet doctrine so loudly that it drowns out other important truths in the Bible. “The antinomians gave a priority to justification that went far beyond what Scripture teaches” (Ch 7. “Antinomian Assurance” section, para. 6). This is an audacious statement when writing to a Reformed audience! But I believe it to be an important caution. We have not exhaustively described the Gospel when we have explained justification. While justification is the capstone of Reformed theology, it is not all of it. It is the hinge on which our salvation turns, but it is not the whole door.
Where you stand in this debate as a pastor will dramatically shape your preaching. Jones critiques the antinomian: “The same repetitive mantras are preached week after week, to the point that if you have heard one sermon, you have heard them all. These are not overstatements. It is very difficult for some preachers to deliver messages each week when they have a sort of ‘systematic theology’ that they need to declare every Lord’s Day” (Ch. 8, “Different Types” section, para. 10).
Jones’ main point is that if we understand the person and work of Christ in His fullness, the apparent tension between law and gospel will resolve itself. Jesus justifies and sanctifies us for His glory.
This book may be especially useful for “cage stage” Calvinists who have just discovered the doctrines of grace, and for elders and pastors considering how to preach (and evaluate preaching on) the whole counsel of God. It isn’t an “entry-level” theology book – you ought to know a little about the Reformed doctrinal landscape before diving in. And he quotes old-language Puritans frequently. But I highly commend this work to you.
Mark Jones aims to guard against the first danger. Interacting mainly with Tullian Tchividjian’s recent writings, and also with the Sonship movement, our author takes up the old debate over the law between the Lutheran and Reformed, ably defending the Reformed view.
The Lutheran view opposes law and gospel, even into the Christian life, while the Reformed see them as friends, in Christ. “The antithesis between the law and the gospel ends the moment someone becomes a Christian” (Ch. 4, “Sweetly Comply” section, para. 2). “With the gospel and in Christ, united to him by faith, the law is no longer my enemy but my friend” (same). Notice that outside of Christ all agree that law and gospel are at odds: law condemns; gospel holds out rescue. But “As Richard Muller notes, ‘The law, for Lutheranism, can never become the ultimate norm for Christian living but, instead, must always lead to Christ who alone is righteous” (Ch. 4, “Sweetly Comply” section, para. 3).
This works out in our “street level” piety in this way: to avoid giving any glory to ourselves, average-Joe Reformed-guy will say that everything he does, even the most obedient, is as filthy rags (Isaiah 64:4). We cannot keep the law and never will, so we turn away from it, to the Gospel and accept grace, never to look back to the law. But this is misguided.
“It is actually an affront to God to suggest that Spirit-wrought works in believers are ‘filthy rags,’ for these are works that God has prepared in advance for us to do in order to magnify his grace and glorify the name of Christ (1 Cor. 15:10; John 15:5)” (Ch. 5, “Good or Filthy” section, para. 3).
See the problem? Do we have to turn away from the law to accept grace? Yes, in the sense that we have to give up trying to keep it for ourselves. No, in the sense that we should still strive to obey God. But it is so easy to turn back to the law, once we have become believers, and fall back into legalism, trying to earn or keep our status with God. So easy, that many believers resist it at all. Any talk of duty or obedience must lead to legalism. No! No! Jones shines at this point, showing all the Scriptures that take us back to obedience, with nary a hint of legalism.
When we say God is pleased with us in Christ, is there no sense in which His pleasure changes based on our obedience? The antinomian, eager to defend God’s electing and unchanging love, will quickly say no, there is no aspect of God’s love toward us that changes, whether we sin or not, if we are in Christ. But the Bible speaks of our pleasing God or not, as Christians (2 Sam. 11:27; Col 1:10). This does not mean our obedience determines our salvation, but our obedience (or lack thereof) does affect our relationship with God. The antinomian, on the other hand, will oppose preachers who “warn their people that they can displease God and Christ or that God can be angry with his people, as he often has been (Ezra 9; 2 Kings 17:18)” (Ch. 6, “Displeasing God and Christ” section, para. 4).
Much of this debate revolves around our view of sanctification. The antinomian is prone to say that sanctification is little more than getting used to and living out our justification. The better view is to exhort us as Peter did to work out our salvation. “The sanctification of the church is an important part of Christ’s glory. It would be incorrect to affirm that we can add to or diminish God’s essential glory. But, again, we may or may not bring glory to the God-man, depending on our obedience or sin” (Ch. 6, “Pleasing God and Christ” section, para. 3).
May we look to our sanctification at all for assurance that we are in Christ? The antinomian would say no, that will lead to works-righteousness. But the classic Reformer said yes, our obedience is a secondary source of assurance (Ch. 7). The antinomian sees himself as a Christian as still totally depraved, ignoring the work of the Spirit moving him to obedience which pleases God. He assumes he isn’t much different from unbelievers as far as his heart goes. Looking within will only result in despair. The authors of the Westminster Confession of Faith saw it differently when they wrote that assurance is founded in part upon “the inward evidence of those graces unto which these promises [of salvation] are made” (WCF 18:2). In other words, God is working something new in you, that will be evident in some ways. This doesn’t mean we are justified in thinking ourselves better morally than unbelievers, generally. But God is doing a work of sanctification in us that He is not doing in unbelievers.
Jones has a difficult PR battle with his thesis. No one who wants to be known as a defender of Reformed doctrines of grace and the five solas wants to imply what sound like caveats to our justification by faith alone. Who wants to appear to demote the importance of justification, the hallmark of the Reformation? And yet, if we are to do justice to all of Scripture, we must be careful not to wave our pet doctrine so loudly that it drowns out other important truths in the Bible. “The antinomians gave a priority to justification that went far beyond what Scripture teaches” (Ch 7. “Antinomian Assurance” section, para. 6). This is an audacious statement when writing to a Reformed audience! But I believe it to be an important caution. We have not exhaustively described the Gospel when we have explained justification. While justification is the capstone of Reformed theology, it is not all of it. It is the hinge on which our salvation turns, but it is not the whole door.
Where you stand in this debate as a pastor will dramatically shape your preaching. Jones critiques the antinomian: “The same repetitive mantras are preached week after week, to the point that if you have heard one sermon, you have heard them all. These are not overstatements. It is very difficult for some preachers to deliver messages each week when they have a sort of ‘systematic theology’ that they need to declare every Lord’s Day” (Ch. 8, “Different Types” section, para. 10).
Jones’ main point is that if we understand the person and work of Christ in His fullness, the apparent tension between law and gospel will resolve itself. Jesus justifies and sanctifies us for His glory.
This book may be especially useful for “cage stage” Calvinists who have just discovered the doctrines of grace, and for elders and pastors considering how to preach (and evaluate preaching on) the whole counsel of God. It isn’t an “entry-level” theology book – you ought to know a little about the Reformed doctrinal landscape before diving in. And he quotes old-language Puritans frequently. But I highly commend this work to you.
July 18, 2023
Second time reading it, great book — very balanced and biblical!
September 30, 2015
In view of Tullian-gate, this book was a prophetic warning when it was published in 2013. If only more had taken heed to its message back then. Mark Jones convincingly demonstrates that antinomianism is more complex than simple antagonism to the moral law, and that it has pernicious effects on many areas of theology. The book is well-researched and offers convincing counter-arguments to many of the cheap soundbites coming from hipster Calvinists nowadays. This one is worth reading and re-reading.
November 9, 2023
Just may be the book of the year for me. Jones hits the nail on the head. As Trueman notes, this is the “mischievous movement afoot at the moment.”
I loved Ch. 6 on God’s love of benevolence and his love of complacency. If you don’t have a category for the following statements: “Good works are necessary for salvation” … “God loves some Christians more than others” and if you agree with the statement “our obedience, or lack thereof, does not affect our relationship with God,” then you ought to read this book.
Overall, difficult topic that needs the expertise and historical overview that Jones provides. I’d recommend reading this with a group of seminary students, churchmen, or pastors. Contents is best digested through discussion.
So much can be said. Jones says it best. Take up and read!
I loved Ch. 6 on God’s love of benevolence and his love of complacency. If you don’t have a category for the following statements: “Good works are necessary for salvation” … “God loves some Christians more than others” and if you agree with the statement “our obedience, or lack thereof, does not affect our relationship with God,” then you ought to read this book.
Overall, difficult topic that needs the expertise and historical overview that Jones provides. I’d recommend reading this with a group of seminary students, churchmen, or pastors. Contents is best digested through discussion.
So much can be said. Jones says it best. Take up and read!
September 2, 2019
This is a very helpful book on the subject of antinomianism. There is much to chew on and ponder in this work. I concur with Dr. Jones' thesis that antinomianism is, at its core, a Christological error. I appreciated the effort Dr. Jones took to draw out the nuances of antinomianism in that light. On the surface, I believe antinomianism can rightly be described as "anti-law", but this unorthodox system of theology is also much deeper than that. Dr. Jones did an excellent job in showing what those deeper and more nuanced issues are, and how they manifest themselves in practical theology. I believe the great danger of antinomianism lies in the fact that it is a theological iceberg. It masquerades itself as a herald and protector of free grace. Much of its error however, is found in what is beneath the surface in ommission, rather than what is seen above the surface in commission. Put more simply, many of the errors of antinomianism are implicit rather than explicit. This book is a helpful guide for understanding, recognizing, and combatting the many errors of antinomianism.
January 25, 2024
Revealing.... Evangelicalism in the US is broadly antinomian in practice and doctrine.
October 4, 2019
This was very good. He hits the nail on the head: obedience and good works are necessary for salvation, for being justified freely by his grace, we must bear fruit with the fruit he gives us to produce in Christ.
There is this good quote from Petrus van Maastricht, who explained justification as three periods of justification:
“1. The period of establishment, by which man is first justified: in this occasion not only is efficacy of works excluded for acquiring justification, but so is the very presence of these works, in so far as God justifies the Sinner (Romans 3: 23) and the wicked (Romans 5 : 5).
2. The period of continuation: in this occasion, although no efficacy of good works is granted for justification, the presence of these same works, nevertheless, is required (Gal 5: 6).
3. The period of consummation in which the right time to eternal life, granted under the first period and continued under the second, is advanced even to the possession of eternal life: in this location not only is the presence of good works required , but also, in a certain sense, their efficacy, in so far as God, whose law we attain just now through the merits alone of Christ, does not want to grow in possession of eternal life, unless it is beyond faith with good works previously performed. We received once before the right unto eternal life through the merits of Christ alone. But God does not want to grow in the possession of eternal life, unless there are, next to faith , also good works which precede this possession, Hebrews 12:14 , Matthew 7: 21, 25: 23:26 , Romans 2:7, 10. “
(p66)
There is this good quote from Petrus van Maastricht, who explained justification as three periods of justification:
“1. The period of establishment, by which man is first justified: in this occasion not only is efficacy of works excluded for acquiring justification, but so is the very presence of these works, in so far as God justifies the Sinner (Romans 3: 23) and the wicked (Romans 5 : 5).
2. The period of continuation: in this occasion, although no efficacy of good works is granted for justification, the presence of these same works, nevertheless, is required (Gal 5: 6).
3. The period of consummation in which the right time to eternal life, granted under the first period and continued under the second, is advanced even to the possession of eternal life: in this location not only is the presence of good works required , but also, in a certain sense, their efficacy, in so far as God, whose law we attain just now through the merits alone of Christ, does not want to grow in possession of eternal life, unless it is beyond faith with good works previously performed. We received once before the right unto eternal life through the merits of Christ alone. But God does not want to grow in the possession of eternal life, unless there are, next to faith , also good works which precede this possession, Hebrews 12:14 , Matthew 7: 21, 25: 23:26 , Romans 2:7, 10. “
(p66)
August 19, 2018
This is only the second book I have read by the author, but it has very much reminded me why I liked the first and why I think Jones is one of the best reformed writers around. His thought is clear and informed, his writing is concise and measured, and his heart is pastoral and sincere.
Jones leaves me wanting, desperately, to read a lot more Puritan theology.
I also think he is correct in his assessment of antinominaism, as well as in his praise of the general reformed consensus in opposition to that aberrant theology.
Loved it.
Jones leaves me wanting, desperately, to read a lot more Puritan theology.
I also think he is correct in his assessment of antinominaism, as well as in his praise of the general reformed consensus in opposition to that aberrant theology.
Loved it.
November 21, 2018
Helpful history and analysis of Antinomianism's presence in Reformed theology.
January 24, 2014
This is a short but great book dealing with the issue of antinomianism or the denial of the use of the Law of God in the Christian life especially for living and holiness.
Mark Jones is an excellent Puritan scholar so he comes at the topic from the perspective of historical theology but this book does not get lost in the forest of church history. In fact, Jones keeps his eye of practical Christian living today and peppers this book with relevant Scriptures.
Jones' treatment allows him to briefly point to warnings and dangers that can surface today both in the Christian's heart and Christian preaching.
Most helpfully he points a way forward: the person and work of Christ. We are not to separate Christ and his benefits. All of his benefits are important and we cannot minimize sanctification as a subsidiary of justification.
His chapter on assurance is one of the briefest but most helpful treatments I have ever read. He reminds the Christian that they are to go back to the promises of God. While part of assurance can come from looking at our justification, we can equally examine the growth in our life (our sanctification) and have assurance because we have seen God's work in us in the progress of holiness. Here again, Jones centers the chapter in Christ and his benefits for us.
This is an excellent little book that hits at a very important issue for today by coming at it through the lens of church history. Jones' writing is clear, succinct and well paced. His style hits home when addressing the believer. You can easily tell that Jones is both a scholar and a pastor.
This book has much to commend and I would recommend it to anyone interested in issues of Reformed theology, pastoral theology, historical theology or just practical Christian living on the topics of sanctification and the value God's commands to a Christian's holiness.
Mark Jones is an excellent Puritan scholar so he comes at the topic from the perspective of historical theology but this book does not get lost in the forest of church history. In fact, Jones keeps his eye of practical Christian living today and peppers this book with relevant Scriptures.
Jones' treatment allows him to briefly point to warnings and dangers that can surface today both in the Christian's heart and Christian preaching.
Most helpfully he points a way forward: the person and work of Christ. We are not to separate Christ and his benefits. All of his benefits are important and we cannot minimize sanctification as a subsidiary of justification.
His chapter on assurance is one of the briefest but most helpful treatments I have ever read. He reminds the Christian that they are to go back to the promises of God. While part of assurance can come from looking at our justification, we can equally examine the growth in our life (our sanctification) and have assurance because we have seen God's work in us in the progress of holiness. Here again, Jones centers the chapter in Christ and his benefits for us.
This is an excellent little book that hits at a very important issue for today by coming at it through the lens of church history. Jones' writing is clear, succinct and well paced. His style hits home when addressing the believer. You can easily tell that Jones is both a scholar and a pastor.
This book has much to commend and I would recommend it to anyone interested in issues of Reformed theology, pastoral theology, historical theology or just practical Christian living on the topics of sanctification and the value God's commands to a Christian's holiness.
April 23, 2014
Much to my surprise this turned out to be a gem of a book. Author Mark Jones tackles the long standing debate over the validity of God’s law in the Christian life. Jones begins the book by tracing a quick history of the 17th century debates between the neonomians, antinomians and what the author refers to as the traditional reformed understanding of the use of the law.
I found this book to be very helpful in addressing the distinction between good works in relation to salvation (justification) ,and the actions of the believer after salvation (sanctification.) Jones added a fresh take to this somewhat tiresome debate - that bridges the gap between salvation by works and salvation by faith alone in a thoroughly orthodox reformed manner.
The law the author maintains is a requirement we must keep in order to know how to please God. Christ kept the law perfectly in human form and therefor set the example for us as believers. To do good works makes our Lord happy, and therefore our life must show forth good works. We know what good works are by understanding and obeying the law.) It is important to mention that in our fallen state this is impossible to do perfectly, but God is pleased because of Christ’s perfect life even though our good works are soiled by sin.
There are only two criticisms I have of this book. First, I found the authors use of Latin phrases distracting making the prose choppy at times. Secondly, though he uses the term “moral law” he never quite clarifies what he truly means by the term law. That being said I may have missed this clarification in the early pages of the book.
I highly recommend this book to anyone looking for a basic introduction to the validity of the law and works vs grace debates.
I found this book to be very helpful in addressing the distinction between good works in relation to salvation (justification) ,and the actions of the believer after salvation (sanctification.) Jones added a fresh take to this somewhat tiresome debate - that bridges the gap between salvation by works and salvation by faith alone in a thoroughly orthodox reformed manner.
The law the author maintains is a requirement we must keep in order to know how to please God. Christ kept the law perfectly in human form and therefor set the example for us as believers. To do good works makes our Lord happy, and therefore our life must show forth good works. We know what good works are by understanding and obeying the law.) It is important to mention that in our fallen state this is impossible to do perfectly, but God is pleased because of Christ’s perfect life even though our good works are soiled by sin.
There are only two criticisms I have of this book. First, I found the authors use of Latin phrases distracting making the prose choppy at times. Secondly, though he uses the term “moral law” he never quite clarifies what he truly means by the term law. That being said I may have missed this clarification in the early pages of the book.
I highly recommend this book to anyone looking for a basic introduction to the validity of the law and works vs grace debates.
February 4, 2015
Don't let the shortness of this book conceal the depth of research and insight that Jones has poured into it. He cuts away a lot of the clutter in the current "How binding is the Law on Christians?" debate with clear answers. He upholds the beauty and goodness of the law. He promotes the third use of the law (its use for directing Christian life). He demonstrates the necessity of good works for salvation (as fruit, not the basis, of course). He shows how it's proper for Christians to be moved to good works by the promise of heavenly reward. He demonstrates that God's love for believers does indeed wax when they are obedient, and wane when not. He encourages good works as a subjective basis for assurance of salvation (not discounting the objective bases of the Word and Christ's work).
All in all, a superb work that anyone could read in a day or two. It will encourage you to pursue holiness without the specter of "legalism."
All in all, a superb work that anyone could read in a day or two. It will encourage you to pursue holiness without the specter of "legalism."
August 16, 2018
The Apostle Paul himself was accused of being an antinomian, and a clear presentation of the Gospel and salvation by faith alone in Christ alone will always take the work of God out of the hands of men and cause many to think it is a plea for getting rid of the law. The author gives a history of antinomianism and it's constant promulgation in the body of Christ. I enjoyed the book. It was clearly written and though provoking. I did take issue with several of Mr. Jones' observations including "our works gives us an assurance of our salvation", but for the most part I though he gave a reasonable defense of the purpose of the law and the reformed view of it's third use. Every believer has to wrestle with the Law/Gospel distinctive and find their rest in Christ alone.
February 3, 2023
A good book which was a tough read for me because it was more academic and scholarly that what I normally read with my Christian reading. Also, this was the first time I read a historical theology book. It was recommended to me and glad I went through it. Mark Jones does a great job explaining what antinomianism is and is not and how its understandings can be seen in practical ways in sermons.
April 10, 2014
An absolutely fantastic book about what antinomianism is, how to identify it and its proponents, and the Christian's proper response to it. Well worth every Christian's time to help them avoid the pitfalls of lies ingrained with a kernal of truth.
October 2, 2025
Eye opening. The subtitle is true: reformed theology today has an unwelcome guest, Antinomianism, that too many of let in the door not realizing its identity. The true solution is to know better the person and work of Christ - Christ for us, Christ in us. Recommended.
March 29, 2014
Helpful and important work.
July 26, 2016
This is more of a text book than a day to day Christian living book.
June 1, 2014
We are all Tullianites now. That's the problem. This book is the solution. Read it.
November 4, 2019
In this book Mark Jones shows that antinomianism should be understood to be much more than a rigid, straight-forward definition of the word: against the law. Since at least the time of the post-Reformation, and continuing into today, there has been an insidious form of antinomianism that claims high honour to the Biblical teachings of grace and justification by faith, but in reality is guilty of committing what John Calvin called, "to rend Christ asunder." One major takeaway that Jones wants us to get from this book is that "Antinomianism is fundamentally a Christological problem...as much as it is a problem of the heart and the mind" (p.18). This is a point that he very efficiently comes back to and defends throughout the book. Jones heavily supports his position as he draws from the Reformed confessions and Puritan heavyweights such as John Owen, John Flavel, Samuel Rutherford, and many others.
Some of the topics covered in this book are the role of the law in the Christian life (chapter 3), the contrast between law and Gospel (chapter 4), the role of good works (chapter 5), God's pleasure/displeasure at obedience/disobedience (chapter 6), and the Christian's assurance (chapter 7). After reading on these topics you might find that what passes as mainstream and orthodox Reformed teaching today likely would have in post-Reformation times raised a few eyebrows upon suspicion of antinomianism.
I liked how Jones easily does away with some modern cliches that are commonly repeated in Reformed circles. For example, with simple logic and a few proof texts Jones shows that we should not state that Christians do good works simply out of thankfulness. As he states, "to insist that believers perform good works only as their thankful response to the triune God for all that he has done for them may give the impression that they are not actually necessary for salvation. But as a consequent condition, following from receiving Christ, believers are required to do good works (Rom 8:13)" (p.64).
In his chapter on assurance Jones demonstrates how "the antinomian theologians rejected the idea that believers may be assured of their justification by the evidence of their sanctification" (p.98). This antinomian concept is often repeated in modern Reformed circles despite it being contrary to the Westminster Confession and Heidelberg Catechism. Jones quotes Theodore Beza as succinctly stating, "But how does a person know if he has faith or not? By good works" (p. 103).
I really appreciated the chapter titled "Rhetoric" where he looks at how the 17th century theologians defended their position against their opponents and how it can apply to us today, especially in preaching. "It is not enough simply to mention grace or even Christ often in a sermon. Some of the most boring sermons mention them frequently. And that is precisely one of the dangers of antinomian preaching: it becomes boring. The same repetitive mantras are preached week after week, to the point that if you have heard one sermon, you have heard them all...Indeed, good Christology should never be boring, but the richness of Reformed Christology has been lost in favour of cliches" (p. 118).
This book is a must read for anyone who has an interest in Reformed theology and practice. With this book, I believe Jones has exposed a subtle, yet dangerous form of antinomianism that continues to sow seeds in modern Protestant, evangelical, and even Reformed churches.
Some of the topics covered in this book are the role of the law in the Christian life (chapter 3), the contrast between law and Gospel (chapter 4), the role of good works (chapter 5), God's pleasure/displeasure at obedience/disobedience (chapter 6), and the Christian's assurance (chapter 7). After reading on these topics you might find that what passes as mainstream and orthodox Reformed teaching today likely would have in post-Reformation times raised a few eyebrows upon suspicion of antinomianism.
I liked how Jones easily does away with some modern cliches that are commonly repeated in Reformed circles. For example, with simple logic and a few proof texts Jones shows that we should not state that Christians do good works simply out of thankfulness. As he states, "to insist that believers perform good works only as their thankful response to the triune God for all that he has done for them may give the impression that they are not actually necessary for salvation. But as a consequent condition, following from receiving Christ, believers are required to do good works (Rom 8:13)" (p.64).
In his chapter on assurance Jones demonstrates how "the antinomian theologians rejected the idea that believers may be assured of their justification by the evidence of their sanctification" (p.98). This antinomian concept is often repeated in modern Reformed circles despite it being contrary to the Westminster Confession and Heidelberg Catechism. Jones quotes Theodore Beza as succinctly stating, "But how does a person know if he has faith or not? By good works" (p. 103).
I really appreciated the chapter titled "Rhetoric" where he looks at how the 17th century theologians defended their position against their opponents and how it can apply to us today, especially in preaching. "It is not enough simply to mention grace or even Christ often in a sermon. Some of the most boring sermons mention them frequently. And that is precisely one of the dangers of antinomian preaching: it becomes boring. The same repetitive mantras are preached week after week, to the point that if you have heard one sermon, you have heard them all...Indeed, good Christology should never be boring, but the richness of Reformed Christology has been lost in favour of cliches" (p. 118).
This book is a must read for anyone who has an interest in Reformed theology and practice. With this book, I believe Jones has exposed a subtle, yet dangerous form of antinomianism that continues to sow seeds in modern Protestant, evangelical, and even Reformed churches.
May 18, 2014
The debate over the relationship between law and gospel has waged since the time of the Christ with some affirming justification by the grace of God provides the believer freedom from the law and with others declaring a more legalistic approach suggesting that salvation includes a heavy dose of law keeping. Somewhere in the middle of those two extremes lies the biblical approach to justification and sanctification and Mark Jones, in his book Antinomianism: Reformed Theology’s Unwelcome Guest efforts to explore this topic using the 17th century debate that waged on this very topic as the backdrop for his discussion.
While the word antinomianism literally means “against God’s law”, one would be hard pressed to find a theologian or pastor, at least one worthy of such a calling, presenting the idea that the believer is no longer tied to any sense of obedience or structure by which obedience can be determined. Jones rightly notes that defining the term antinomianism and identifying those who follow the tenets of that construct is difficult unless this approach is examined as “a system of thought…carefully understood in its historical context, rather than simply according to its etymology.”
Thus, in the first chapter of this helpful book, Jones explains in great detail the historical background of antinomianism, its adherents, as well as those who spoke out and wrote against it. He rightly notes the first antinomians were Adam and Eve with their misunderstanding of God’s grace and His commands to not eat of the tree of the knowledge of good and evil. With that said, Jones spends most of his effort looking at this issue as it existed in the time of the Puritans, in particular in England and New England. While some may view this as an unnecessary historical interlude, understanding the viewpoints of those both for and against antinomianism to include how theological constructs such as justification and sanctification were viewed by the Puritan divines as well as those of the antinomian persuasion is vital to grasping how this issue developed over time.
Building on that historical foundation, Jones then makes the salient comment that “Discussions and writings on holiness often lack a strong Christological basis and center” further noting “Without a robust affirmation of the holiness of Christ, and all that means, calls to holiness, however stirring they may be will inevitably devolve into a form of man-centered pietism.” Understanding the proper balance between gospel and law, grace and obedience is rooted in a correct understanding of the person and work of Christ. Those without a properly developed Christology often center their own theology far too much on the grace extended at the cross while ignoring the life Christ lived on our behalf, a life that also provides the believer the standard for holiness. This necessarily includes some level of human responsibility for obedience to God’s commands which is something those of the antinomian persuasion vehemently argue against and as Jones notes the antinomian often believes there is “no longer a continuing role for God’s moral law in the life of the believer.”
Of particular note in recent conversations is the role of the law in the life of the believer. Jones aptly comments “The role of the law in the life of the Christian has historically been one of the most difficult and contentious points in divinity.” Addressing many of the concerns that have existed over the years on this issue, Jones ably works through the various positions on the role of the law demonstrating the tension that exists among theologians on this important issue. This concern was rampant during the 17th century and Jones spends a good deal of time looking at the opposing positions noting that when it comes to trying to define the position of the antinomian camp, “A close reading of antinomian writings from the seventeenth century shows that they were not always clear. Ambiguity was a hallmark of their utterances on the law, and they lacked the sophistication found in the writings of men like Sibbes, Goodwin, and Owen.” While the antinomians often looked for the means by which to diminish the importance of the law, the Westminster Confession of Faith and the sermons and writings of the Puritan divines viewed obedience to the law as a continued importance for the believer. Jones states “Because of the greater indicatives of the new covenant, the imperatives are not relaxed, but in fact are strengthened.” He is also careful to continually note that any level of obedience is through the work of the Holy Spirit and the process of progressive sanctification, thus avoiding any notation that somehow the believer is able to accomplish good works of their own accord.
Another valuable discussion in this timely book is that of the issue of rewards, a discussion sorely missing from the sermon series of most pastors today likely due to the association of rewards with the supposed naughty term of “law”. Jones engages some hefty theological terminology in this chapter such as the word impetration, a term related to Christ’s mediatorial work. Jones avers the issue with the antinomian approach is they “essentially blurred the distinction between impetration and application. They were so concerned to maintain the graciousness of salvation that they not only denied that there were no conditions for salvation..but also suggested that even in the application of salvation man does not “act”. While some may balk at the idea of any condition for salvation, Jones is careful to define that phrase even further noting “The Reformed held firmly to the view that the elect have no role in impetrating their salvation. That hone belongs exclusively to Christ. But in the application of salvation, man plays a role” meaning there is the need for the bride to be an obedient bride through the work of the Holy Spirit bringing them to a place of maturity in the faith.
With books of this subject matter, it is quite easy for the author to slip into an accusatory and polemic writing style, along the way lambasting those who take the opposing position. Jones thankfully avoids such an approach, instead choosing to work through the antinomian position and the Reformed position in great detail and with much grace, noting the complexity of the issue being discussed. While many individuals who affirm the antinomian position are indeed noted by name to include Tullian Tchividjian whose book Jesus + Nothing = Everything is noted by Jones as somewhat of the impetus for him writing this book on antinomianism, Jones leaves the polemics at the door instead approaching this subject matter with theological precision with a focus on demonstrating the clear pitfalls of the imbalance found in the antinomian position regarding obedience and the place of God’s law.
I highly recommend this book for the more seasoned believer and especially for pastors and Seminary students. Holiness is a vital part of the Christian walk and understanding the proper balance between the indicative and the imperative, two intimately related aspects of justification and sanctification. Jones saliently outlines for the reader the proper approach to the issue of law and gospel and this is a book that will serve as a needed corrective for the problematic extremes of too much grace and too much law.
While the word antinomianism literally means “against God’s law”, one would be hard pressed to find a theologian or pastor, at least one worthy of such a calling, presenting the idea that the believer is no longer tied to any sense of obedience or structure by which obedience can be determined. Jones rightly notes that defining the term antinomianism and identifying those who follow the tenets of that construct is difficult unless this approach is examined as “a system of thought…carefully understood in its historical context, rather than simply according to its etymology.”
Thus, in the first chapter of this helpful book, Jones explains in great detail the historical background of antinomianism, its adherents, as well as those who spoke out and wrote against it. He rightly notes the first antinomians were Adam and Eve with their misunderstanding of God’s grace and His commands to not eat of the tree of the knowledge of good and evil. With that said, Jones spends most of his effort looking at this issue as it existed in the time of the Puritans, in particular in England and New England. While some may view this as an unnecessary historical interlude, understanding the viewpoints of those both for and against antinomianism to include how theological constructs such as justification and sanctification were viewed by the Puritan divines as well as those of the antinomian persuasion is vital to grasping how this issue developed over time.
Building on that historical foundation, Jones then makes the salient comment that “Discussions and writings on holiness often lack a strong Christological basis and center” further noting “Without a robust affirmation of the holiness of Christ, and all that means, calls to holiness, however stirring they may be will inevitably devolve into a form of man-centered pietism.” Understanding the proper balance between gospel and law, grace and obedience is rooted in a correct understanding of the person and work of Christ. Those without a properly developed Christology often center their own theology far too much on the grace extended at the cross while ignoring the life Christ lived on our behalf, a life that also provides the believer the standard for holiness. This necessarily includes some level of human responsibility for obedience to God’s commands which is something those of the antinomian persuasion vehemently argue against and as Jones notes the antinomian often believes there is “no longer a continuing role for God’s moral law in the life of the believer.”
Of particular note in recent conversations is the role of the law in the life of the believer. Jones aptly comments “The role of the law in the life of the Christian has historically been one of the most difficult and contentious points in divinity.” Addressing many of the concerns that have existed over the years on this issue, Jones ably works through the various positions on the role of the law demonstrating the tension that exists among theologians on this important issue. This concern was rampant during the 17th century and Jones spends a good deal of time looking at the opposing positions noting that when it comes to trying to define the position of the antinomian camp, “A close reading of antinomian writings from the seventeenth century shows that they were not always clear. Ambiguity was a hallmark of their utterances on the law, and they lacked the sophistication found in the writings of men like Sibbes, Goodwin, and Owen.” While the antinomians often looked for the means by which to diminish the importance of the law, the Westminster Confession of Faith and the sermons and writings of the Puritan divines viewed obedience to the law as a continued importance for the believer. Jones states “Because of the greater indicatives of the new covenant, the imperatives are not relaxed, but in fact are strengthened.” He is also careful to continually note that any level of obedience is through the work of the Holy Spirit and the process of progressive sanctification, thus avoiding any notation that somehow the believer is able to accomplish good works of their own accord.
Another valuable discussion in this timely book is that of the issue of rewards, a discussion sorely missing from the sermon series of most pastors today likely due to the association of rewards with the supposed naughty term of “law”. Jones engages some hefty theological terminology in this chapter such as the word impetration, a term related to Christ’s mediatorial work. Jones avers the issue with the antinomian approach is they “essentially blurred the distinction between impetration and application. They were so concerned to maintain the graciousness of salvation that they not only denied that there were no conditions for salvation..but also suggested that even in the application of salvation man does not “act”. While some may balk at the idea of any condition for salvation, Jones is careful to define that phrase even further noting “The Reformed held firmly to the view that the elect have no role in impetrating their salvation. That hone belongs exclusively to Christ. But in the application of salvation, man plays a role” meaning there is the need for the bride to be an obedient bride through the work of the Holy Spirit bringing them to a place of maturity in the faith.
With books of this subject matter, it is quite easy for the author to slip into an accusatory and polemic writing style, along the way lambasting those who take the opposing position. Jones thankfully avoids such an approach, instead choosing to work through the antinomian position and the Reformed position in great detail and with much grace, noting the complexity of the issue being discussed. While many individuals who affirm the antinomian position are indeed noted by name to include Tullian Tchividjian whose book Jesus + Nothing = Everything is noted by Jones as somewhat of the impetus for him writing this book on antinomianism, Jones leaves the polemics at the door instead approaching this subject matter with theological precision with a focus on demonstrating the clear pitfalls of the imbalance found in the antinomian position regarding obedience and the place of God’s law.
I highly recommend this book for the more seasoned believer and especially for pastors and Seminary students. Holiness is a vital part of the Christian walk and understanding the proper balance between the indicative and the imperative, two intimately related aspects of justification and sanctification. Jones saliently outlines for the reader the proper approach to the issue of law and gospel and this is a book that will serve as a needed corrective for the problematic extremes of too much grace and too much law.
December 26, 2022
This was a really great summary of a topic that has been growing in popularity in Christian churches lately. Theological distortions do a lot of pendulum swinging in every generation, and this topic can be seen throughout church history. This book does an excellent job reminding the reader of core, uncompromising truth, and the dangers of addressing the effects of false doctrine rather than its source.
The book goes through the various angles of antinomianism and its progression and distortion of the gospel. Ultimately a problem with Christology, rather than more law or grace. The author looks at the historic roots of antinomianism and how it was handled by various Reformers, not sparing both sides of the debate in how both responded.
It's sobering to read the inevitable progression of antinomian thought, especially in pastors, and was quite accurate in its description and assessment. There is certainly a danger in legalistic preaching, but there is also danger in antinomian preaching. Both emphasize the law, one for and one against, to the neglect of preaching the whole Christ. Both have unbiblical hermeneutics and Christology. Both are dangerous and subtle in the life of any Christian, which is what makes this book so practical.
Topics covered:
🐙Imitating Christ 🐙The Law and the Gospel 🐙Good works and rewards 🐙Types of biblical love 🐙Assurance 🐙Rhetoric 🐙Definition of Antinomianism 🐙Biblical solution
CRITICISM: Some of the references to historic debates and eras in church history were confusing since I was unfamiliar with the context he was referring to and he didn't explain. Also, although I agree with a lot of Reformed theology, I found the emphasis unhelpful at times. I understand that antinomianism is an increasing issue in Reformed circles, but our goal should be more conformed to Jesus Christ not Reformed theology.
🐙Extensive bibliography and Scripture index
The book goes through the various angles of antinomianism and its progression and distortion of the gospel. Ultimately a problem with Christology, rather than more law or grace. The author looks at the historic roots of antinomianism and how it was handled by various Reformers, not sparing both sides of the debate in how both responded.
It's sobering to read the inevitable progression of antinomian thought, especially in pastors, and was quite accurate in its description and assessment. There is certainly a danger in legalistic preaching, but there is also danger in antinomian preaching. Both emphasize the law, one for and one against, to the neglect of preaching the whole Christ. Both have unbiblical hermeneutics and Christology. Both are dangerous and subtle in the life of any Christian, which is what makes this book so practical.
Topics covered:
🐙Imitating Christ 🐙The Law and the Gospel 🐙Good works and rewards 🐙Types of biblical love 🐙Assurance 🐙Rhetoric 🐙Definition of Antinomianism 🐙Biblical solution
CRITICISM: Some of the references to historic debates and eras in church history were confusing since I was unfamiliar with the context he was referring to and he didn't explain. Also, although I agree with a lot of Reformed theology, I found the emphasis unhelpful at times. I understand that antinomianism is an increasing issue in Reformed circles, but our goal should be more conformed to Jesus Christ not Reformed theology.
🐙Extensive bibliography and Scripture index
December 28, 2023
The theological idea of being against the law, seems like an inevitable outcome of the protestant reformation, with its emphasis on grace and faith over good works. Indeed, the New Testament seems to have something of this vibe, with Jesus and Paul speaking against the Jewish Law in places, but then affirming it in others. But the opposition to the 16th century catholic ‘legalistic’ rules, revitalised by and revitalising the New Testament discourse about the Law, also revived the over-reaction toward law in general.
The move towards antinomianism described by Jones in this book is not easily defined (something I usually find a bit suspicious), and wrapped up in a lot of old-fashioned language and theological terminology. A lot of the argumentation used is based on Reformed writings, rather than the Bible itself (something I usually find suspect also). Yet for all this, I found the book surprisingly relevant and well argued.
The use of historical references and arguments was ultimately appropriate since it was the antinomianism of the Reformation, with its particular concerns that needed to be addressed, and to some extent the contemporary arguments of the day help define and refute the issues that came about. As such, it is in some part church history, albeit a relatively narrow element of bigger story.
But the surprising aspect of the book is the relevance of antinomianism to the modern church. While Jones doesn’t call out many individuals as being antinomian, he argues strongly that ‘effective’ antinomianism emerges from preaching and teaching which fails to address the role of action for good or against evil in the Christian life. When argued for within a Reformed context, it was a refreshing addition to what has felt like a taboo topic for many in modern churches. It is still a topic that needs careful counsel, but many I suspect would be better off for understanding this area.
The move towards antinomianism described by Jones in this book is not easily defined (something I usually find a bit suspicious), and wrapped up in a lot of old-fashioned language and theological terminology. A lot of the argumentation used is based on Reformed writings, rather than the Bible itself (something I usually find suspect also). Yet for all this, I found the book surprisingly relevant and well argued.
The use of historical references and arguments was ultimately appropriate since it was the antinomianism of the Reformation, with its particular concerns that needed to be addressed, and to some extent the contemporary arguments of the day help define and refute the issues that came about. As such, it is in some part church history, albeit a relatively narrow element of bigger story.
But the surprising aspect of the book is the relevance of antinomianism to the modern church. While Jones doesn’t call out many individuals as being antinomian, he argues strongly that ‘effective’ antinomianism emerges from preaching and teaching which fails to address the role of action for good or against evil in the Christian life. When argued for within a Reformed context, it was a refreshing addition to what has felt like a taboo topic for many in modern churches. It is still a topic that needs careful counsel, but many I suspect would be better off for understanding this area.
August 11, 2017
This is a much needed book on a subject that is critical to the life of a Christian, yet so misunderstood or ignored by many.
"Mark Jones's book offers a balanced treatment of the errors of antinomianism, not only as it surfaced among some seventeenth-century British and New England theologians, but also as it has resurfaced among some contemporary theologians. The strength of Jones's case lies in a nuanced definition of the error of antinomianism. Though in the popular imagination antinomianism is often simply identified with a denial of the positive role of God's moral law in the Christian life, Jones demonstrates that it includes a number of additional elements - a belittling of Christ's example of holiness as a pattern for the Christian life (imitatio Christi); a diminishment of the law of God as a true means of sanctification; an unbalanced conception of the relationship between law and gospel; a reluctance to acknowledge the biblical emphasis on rewards as a legitimate motive for Christian obedience; and a failure to recognize the role of good works as a secondary ground for the believer's assurance of salvation. But the principal strength of Jones's argument against antinomianism resides in his emphasis on the fullness of Christ's person and saving work. Jones shows how a proper understanding of the work of Christ includes the gospel benefits of free justification and progressive sanctification. In doing so, Jones nicely exposes one of the ironies of antinomianism - in the name of preserving the gospel, antinomianism typically truncates it."
-Cornelius P. Venema, President and Professor of Doctrinal Studies, Mid-America Reformed Seminary
From the endorsements in the front of the book.
"This book aims to move us beyond the notion that antinomians deny that God's moral law is binding on Christians in the new covenant. While they may deny that the threefold us of the law is biblical, or that the law of Moses has been replaced with the law of Christ, few theologians, pastors, or Christian laypersons would deny the plain teaching of Ephesians 6:1-3, where children are told to obey their parents in the Lord. There are literally hundreds of imperatives in the New Testament. For that reason, the idea that people are against God's law (hence, "antinomian"), however that is conceived, may seem like much ado about nothing in Bible-believing circles, particularly in Reformed and Presbyterian churches."
-Preface
"The solution to antinomianism must be to understand and love the person and work of Christ... If Christ understood that his obedience pleased his Father, as well as that disobedience would have displeased him, then Christians must likewise acknowledge that the same is true for them. The stakes were infinitely higher for Christ - our salvation depended on his perfect obedience - but the principle remains true for his people.
Christ is not only the pattern for our Christian life, but also the source of our Christian life. We are able to obey the law and please God, not because of something intrinsic in us, but because of Christ's resurrection power at work in us."
-pages 128-129
"A further area of dispute between the antinomians and Reformed theologians had to do with the relationship between the law and the gospel. No Reformed writer disputed that the law and the gospel were utterly opposed to one another when it came to the doctrine of justification, The precise point of contention centered on the law-gospel distinction in the Christian life. For the Christian, the law is his friend because God and Christ are his friends - that is, the law and the gospel "sweetly comply." The notion of a radical opposition between the law and the gospel, whereby the law only commands and the gospel only promises, has more in common with antinomian theology than Reformed theology. In fact, such Reformed theologians as John Owen spoke about the "prescriptive part of the gospel." When a sharp distinction is made between the law and the gospel in the Christian life, the first use of the law tends to replace the third use of the law as its primary function. Despite claims to the contrary, the law takes on a decidedly negative tone in the preaching and writing of those who hold to such a sharp distinction. For Reformed theologians who speak of a promising and commanding gospel, the graciousness of the gospel is shown by the fact that God accepts our sincere, albeit imperfect, obedience. He could not do that if we sought to be justified by the law. For this reason, the Christian life is not one of despair because we cannot obey our Father - far from it. Our Father, in his grace towards us in Christ, accepts our obedience and may even refer to his people as righteous and blameless, despite their imperfect obedience. (Luke 1:6).
-pages 125-126
====================================
“Scripture shows that God intends His law to function in three ways, which Calvin crystalized in classic form for the church’s benefit as the law’s threefold use.
Its first function is to be a mirror reflecting to us both the perfect righteousness of God and our own sinfulness and shortcomings. As Augustine wrote, “the law bids us, as we try to fulfill its requirements, and become wearied in our weakness under it, to know how to ask the help of grace.” The law is meant to give knowledge of sin (Rom. 3:20; 4:15; 5:13; 7:7-11), and by showing us our need of pardon and our danger of damnation to lead us in repentance and faith to Christ (Gal. 3:19-24).
A second function, the “civil use,” is to restrain evil. Though the law cannot change the heart, it can to some extent inhibit lawlessness by its threats of judgement, especially when backed by a civil code that administers punishment for proven offenses (Deut. 13:6-11; 19:16-21; Rom. 13:3, 4). Thus it secures civil order, and serves to protect the righteous from the unjust.
Its third function is to guide the regenerate into the good works that God has planned for them (Eph. 2:10). The law tells God’s children what will please their heavenly Father. It could be called their family code. Christ was speaking of this third use of the law when He said that those who become His disciples must be taught to do all that He had commanded (Matt. 28:20), and that obedience to His commands will prove the reality of one’s love for Him (John 14:15). The Christian is free from the law as a system of salvation (Rom. 6:14; 7:4, 6; 1 Cor. 9:20; Gal. 2:15-19, 3:25), but is “under the law of Christ” as a rule of life (1 Cor. 9:21; Gal. 6:2).”
- http://www.ligonier.org/blog/threefol...
"Mark Jones's book offers a balanced treatment of the errors of antinomianism, not only as it surfaced among some seventeenth-century British and New England theologians, but also as it has resurfaced among some contemporary theologians. The strength of Jones's case lies in a nuanced definition of the error of antinomianism. Though in the popular imagination antinomianism is often simply identified with a denial of the positive role of God's moral law in the Christian life, Jones demonstrates that it includes a number of additional elements - a belittling of Christ's example of holiness as a pattern for the Christian life (imitatio Christi); a diminishment of the law of God as a true means of sanctification; an unbalanced conception of the relationship between law and gospel; a reluctance to acknowledge the biblical emphasis on rewards as a legitimate motive for Christian obedience; and a failure to recognize the role of good works as a secondary ground for the believer's assurance of salvation. But the principal strength of Jones's argument against antinomianism resides in his emphasis on the fullness of Christ's person and saving work. Jones shows how a proper understanding of the work of Christ includes the gospel benefits of free justification and progressive sanctification. In doing so, Jones nicely exposes one of the ironies of antinomianism - in the name of preserving the gospel, antinomianism typically truncates it."
-Cornelius P. Venema, President and Professor of Doctrinal Studies, Mid-America Reformed Seminary
From the endorsements in the front of the book.
"This book aims to move us beyond the notion that antinomians deny that God's moral law is binding on Christians in the new covenant. While they may deny that the threefold us of the law is biblical, or that the law of Moses has been replaced with the law of Christ, few theologians, pastors, or Christian laypersons would deny the plain teaching of Ephesians 6:1-3, where children are told to obey their parents in the Lord. There are literally hundreds of imperatives in the New Testament. For that reason, the idea that people are against God's law (hence, "antinomian"), however that is conceived, may seem like much ado about nothing in Bible-believing circles, particularly in Reformed and Presbyterian churches."
-Preface
"The solution to antinomianism must be to understand and love the person and work of Christ... If Christ understood that his obedience pleased his Father, as well as that disobedience would have displeased him, then Christians must likewise acknowledge that the same is true for them. The stakes were infinitely higher for Christ - our salvation depended on his perfect obedience - but the principle remains true for his people.
Christ is not only the pattern for our Christian life, but also the source of our Christian life. We are able to obey the law and please God, not because of something intrinsic in us, but because of Christ's resurrection power at work in us."
-pages 128-129
"A further area of dispute between the antinomians and Reformed theologians had to do with the relationship between the law and the gospel. No Reformed writer disputed that the law and the gospel were utterly opposed to one another when it came to the doctrine of justification, The precise point of contention centered on the law-gospel distinction in the Christian life. For the Christian, the law is his friend because God and Christ are his friends - that is, the law and the gospel "sweetly comply." The notion of a radical opposition between the law and the gospel, whereby the law only commands and the gospel only promises, has more in common with antinomian theology than Reformed theology. In fact, such Reformed theologians as John Owen spoke about the "prescriptive part of the gospel." When a sharp distinction is made between the law and the gospel in the Christian life, the first use of the law tends to replace the third use of the law as its primary function. Despite claims to the contrary, the law takes on a decidedly negative tone in the preaching and writing of those who hold to such a sharp distinction. For Reformed theologians who speak of a promising and commanding gospel, the graciousness of the gospel is shown by the fact that God accepts our sincere, albeit imperfect, obedience. He could not do that if we sought to be justified by the law. For this reason, the Christian life is not one of despair because we cannot obey our Father - far from it. Our Father, in his grace towards us in Christ, accepts our obedience and may even refer to his people as righteous and blameless, despite their imperfect obedience. (Luke 1:6).
-pages 125-126
====================================
“Scripture shows that God intends His law to function in three ways, which Calvin crystalized in classic form for the church’s benefit as the law’s threefold use.
Its first function is to be a mirror reflecting to us both the perfect righteousness of God and our own sinfulness and shortcomings. As Augustine wrote, “the law bids us, as we try to fulfill its requirements, and become wearied in our weakness under it, to know how to ask the help of grace.” The law is meant to give knowledge of sin (Rom. 3:20; 4:15; 5:13; 7:7-11), and by showing us our need of pardon and our danger of damnation to lead us in repentance and faith to Christ (Gal. 3:19-24).
A second function, the “civil use,” is to restrain evil. Though the law cannot change the heart, it can to some extent inhibit lawlessness by its threats of judgement, especially when backed by a civil code that administers punishment for proven offenses (Deut. 13:6-11; 19:16-21; Rom. 13:3, 4). Thus it secures civil order, and serves to protect the righteous from the unjust.
Its third function is to guide the regenerate into the good works that God has planned for them (Eph. 2:10). The law tells God’s children what will please their heavenly Father. It could be called their family code. Christ was speaking of this third use of the law when He said that those who become His disciples must be taught to do all that He had commanded (Matt. 28:20), and that obedience to His commands will prove the reality of one’s love for Him (John 14:15). The Christian is free from the law as a system of salvation (Rom. 6:14; 7:4, 6; 1 Cor. 9:20; Gal. 2:15-19, 3:25), but is “under the law of Christ” as a rule of life (1 Cor. 9:21; Gal. 6:2).”
- http://www.ligonier.org/blog/threefol...
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