Here is a little bit on it...from A Baptist commentary with Commentary:
Antinomians [Gk. anti, “against,” and nomos, “law”] hold that the Moral Law has been abrogated through the redemptive work of the Lord Jesus Christ. Thus, it allegedly has no place in the believer’s life.
[Some antinomians hold that “the law” has been replaced by “grace,” and that since our Lord’s sacrificial death, the law is irrelevant. Thus, it has no relationship to either unbelievers or believers].
. Which of the Ten Commandments, as the epitome of the Moral Law, with the possible exception of the Fourth, has been abrogated? None. Each Commandment is yet in force and its breaking is considered as sin. The Sabbath issue, rightly understood, also needs to find its modern expression in both proper observance and in the anticipation of eternal glory.
. The issue is not the abrogation of the Ten Commandments, but a scriptural approach to their perpetual relevancy, as they are all clearly reiterated in the New Testament, except for the Sabbath observance, which assumes a New Covenant context.
The Law as a covenant has not been abrogated. Rather, its content has been modified and its administration has been changed: first, its content has been modified. The Ceremonial Law—priesthood, sacrificial system and rituals—was fulfilled in the Person and redemptive work of our Lord. The Civil Law with its social restrictions and dietary laws were largely national and historical. The Old Testament distinctives of the covenant people of God [national Israel] were essentially physical, dietary and ceremonial; the New Testament distinctives of God’s covenant people [believers] are spiritual. In this context, the idea of “law” in the Epistle to the Galatians must be considered. The Apostle Paul is referring to “law” in an inclusive sense, not to the Moral Law, as he sets “law” and “grace” in juxtaposition. He includes Jewish festivals and circumcision in this idea of “law,” and so is opposing the general Mosaic institution as representative of a works–religion as opposed to the gospel of grace. The issue is justification, not sanctification; works as opposed to the gospel of grace.
The Moral Law remains as the revelation and epitome of God’s holy and righteous character. Second, its administration has been changed. (Ezk. 36:25–27; Jer. 31:31– 34; Heb. 8:1–13; Rom. 2:11–16; 6:14; 8:1–9; 2 Cor. 3:1–3, 6). The Law of
The relevance and perpetuity of the Moral Law may be understood by the following considerations:
first, the prologue to the Decalogue sets the historical, redemptive and covenantal context for the Law: “And God spake all these words, saying, I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage” (Ex.20:1–2). God reveals himself as Israel’s covenant God and Redeemer. Thus, the Law was given to a redeemed covenant people that they might reflect the moral character of the Lord their God, not as a means to salvation or simply as a legalistic document for Israel. Redemption requires revelation, and revelation contains legislation in both the Old and New Covenants (Rom. 3:19–20; 1 Tim. 1:8–10; 1 Jn. 2:3– 5). This historic giving of the Law in this codified manner must be understood in the greater context of the Abrahamic Covenant (Gen. 12:1–3; Ex. 2:24; Dt. 29:12–13). Believers in the Gospel economy are likewise to reflect the moral character of God as his redeemed covenant people in Jesus Christ (Heb. 12:14; 1 Pet. 1:14–16; 2:9), who is the true “Seed of Abraham” and the fulfillment of that covenantal promise (Gal. 3:6–26). The Law magnifies the Lord Jesus. His redemptive work fulfilled its demands as to our justification. We are to reflect the righteousness of the Law as to our sanctification in obedience to him by the grace and Spirit of God (Rom. 8:1–4; 1 Jn. 2:3–5).
Second, the nature, character and self–revelation of God must determine the relevance of the Law—not our own thinking or feelings. God is immutable. The Moral Law is the transcript of his moral self–consistency or absolutely righteous character. This is why the Moral Law and its abiding principles reoccur in the New Testament and have a necessarily close affinity with the Gospel (Matt. 22:37–39; Rom. 7:12, 14; 8:1–4; Gal. 3:24; Tim. 1:5– 11; 6:14–16; Jas. 2:8; 1 Pet. 1:15–16).
Finally, the Moral Law of God is not only reiterated—it is strengthened in the New Testament, which reveals its true spiritual nature (Matt. 5:17–19, 27– 29; 43–44, 48; Rom. 7:12; 1 Tim. 1:5–11; 1 Jn. 3:15). Faith does not render the Law of God void, but rather establishes it (Rom. 3:21–31). As believers, we “died to the law” as an instrument of condemnation. By virtue of our union with Christ and faith in him the Law is established, not abrogated (Rom. 3:21–31; 7:4; Gal. 2:16–21). This “establishment of the Law” by faith is shown in two ways: first, in his active [his holy, blameless life] and passive [his suffering and death] obedience, our Lord vicariously both kept the Law for us and then paid its penalty. Thus, the claims of the Law against us have been fully answered by virtue of our union with Christ. Second, upon the basis of our Lord’s redemptive work, the Holy Spirit enables us to conform to the Law in principle. This is not justifying behavior, but the sanctifying work of the Spirit of grace (Ezk. 36:25–27; Rom. 6:14; 8:1–4; 2 Cor. 3:1–6; Gal. 5:22–23; Heb. 8:1–13).
