Gospel Guidebook: Getting and Keeping It Right 
Justification and Antinomianism
In this short article, I'd like to respond briefly to John H. Gerstner's article The Antinomian Way of Justification, which was originally in his book Primer on Justification. Dr. Gerstner wrote the article in order to critique what he described as "faith bringing justification minus works." As a believer in this type of justification, which he repeatedly called Antinomian, I'd like to make a few clarifications.
For starters, I don't think that anyone who believes in justification by faith apart from works (Romans 3:28) should be afraid of being called an Antinomian, for the Apostle Paul himself was also called an Antinomian in Romans 3:8, and he had to clarify more than once that even though his doctrine of justification sounded exactly like it gave people a license to sin, the purpose of it was not intended to promote the sinful living. Surely, if Paul was teaching "faith bringing justification plus works," as Dr. Gerstner seems to suggest is correct, then Romans 3:8, 6:1, and 6:15 wouldn't be in our Bibles and Paul wouldn't have been persecuted. Moreover, Paul tells us plainly in Galatians 3:12 that the law is not from faith, and if this isn't a so-called Antinomian statement, then I don't know what is. Dr. Gerstner says that the "faith which justifies is a working faith," but somehow this sounds quite the opposite of Romans 4:5 where Paul tells us that "him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." Let's be careful of people who are quick to accuse other people of being Antinomian before they hear the whole story. In most cases, these people are teaching a form of justification by works, and they use the label Antinomian to prejudice the minds of their followers against the truth of justification by faith.
Justification by a Righteousness of God Apart from Law
Many people seek to safeguard the doctrine of justification against accusations of being Antinomian by insisting that so-called "final justification" is based on a life of good works or that "true justification" is always evidenced by good works. However, this seemingly noble desire to protect the doctrine from abuse only hinders the good news that God indeed fully justifies ungodly people as ungodly people (Romans 4:5, Romans 5:1, Romans 5:6-10, Colossians 2:13) and that the righteousness of God in justification is apart from law (Romans 3:21, 28). The justification accomplished by the cross of Christ required, as a matter of necessity, sinners who were in such hostility against Him (Hebrews 12:3) in order that God might show forth His love toward His enemies by accepting them and reconciling them to Himself while they were still enemies in their minds toward Him (Romans 5:6-10, Colossians 1:21). Therefore, in terms of the sinner's disposition, justification is indeed thoroughly Antinomian and it must be Antinomian because the cross of Christ required an onslaught of militant sinners to demonstrate God's love in justifying them freely in their unrepentant state. The implication of God justifying ungodly people as ungodly people is that these justified people can indeed live their whole lives without an inkling of moral transformation and still not be in the slightest danger of being condemned or losing their place in heaven upon death after receiving incorruptible and sin-free glorified bodies. This is the grace of God that offends so many people, and this is the reason why Paul was persecuted so vehemently. His message of the grace of God in justification was an outright scandal to people. However, Paul stood strong and gloriously proclaimed, "Where sin abounded, grace did much more abound" (Romans 5:20).
Regeneration and Sanctification of the Ungodly Man
With this said, however, it is not God's intention to leave justified people in a state of sin, for "whom he justified, them he also glorified" (Romans 8:30). The act of justification is followed by regeneration of the Holy Spirit, thus creating a new life as a child of God within the justified person so that he or she can begin to participate in the resurrection life and fulfill God's purpose by walking in the good works that God prepared beforehand (Romans 6:4, Ephesians 2:10) to the praise of His glory (Ephesians 1:6, 12, 14). Therefore, a strong impetus for moral transformation is laid upon the justified person as the Holy Spirit causes him or her to consider the love of God (Romans 5:5-8), the deep significance of the cross and the display of God's justice against sin (Romans 3:25-26, 8:3), the bondage and misery of sin (Romans 6:21), the superiority of the fruits of the Spirit (Galatians 5:22-23), and the judgment to determine his rewards and losses (1 Corinthians 3:13-15). The Holy Spirit urges and encourages the justified person to walk in the Spirit by supplying grace and showing abundant tolerance, patience, and forgiveness, but yet stands ready to discipline and chastise grievances (Hebrews 12:5-11, Ephesians 4:30) in order to restore fellowship with God and ensure peace of mind and conscience. If a justified person persists in grievous rebellion in spite of moderate disciplinary measures, the justified person will put himself or herself at risk of more severe disciplinary measures that include temporal disaster or premature death (1 Corinthians 5, 11:30), as well as shame at the judgment seat of Christ, but not to the extent of being disowned as a child of God. It is God's purpose that His redeemed people bring glory to His name, so He uses disciplinary measures as a form of correction that must not be mistaken for condemnation (1 Corinthians 11:31-32).
Concluding Remarks
In light of the above, I have attempted to show that the act of justification itself, in terms of the sinner's disposition, is thoroughly Antinomian, since faith is apart from law and the law is not from faith, but the subsequent process of regeneration and sanctification in the justified person's life is thoroughly anti-Antinomian. Dr. Gerstner's understanding of justification is unable to provide assurance because it must be accompanied by a lifetime of good works to attest to it authenticity. In contrast, the Biblical teaching of justification does not depend on good works, nor does it require it to be evidenced by any good works at all, thereby bringing real peace of mind and assurance to the justified person and enabling him or her to start living the life God desires for him or her out a place of gratitude and not out of fear or compulsion.