What is it? Based on the way I have seen this term used, my understanding is that it is the mechanism through which God saves us. I might be 100% off on this, but that is why I am asking. I gather from the rules on this board that this can be a contentious topic, so I would like to be clear that I am not looking for a debate. I am interested in hearing a plurality of ideas about what Grace is, but I do not want this thread to be about attack other peoples understanding of the word.
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I understand "Grace" to mean unmerited favor.
Yes Wraitheon, in agreement with Magenta, grace in Christian soteriology is mercy, clemency, unwarranted absolution, unmerited redemption. We did not earn our salvation via good works and acts of righteousness, which God demands. But, on the contrary rather, we could not fulfill God's ordinance to love another and to love him above all, and therefore we were lost and condemned. Christ did what we could not, so God granted free redemption (grace) to all those who accept Christ in their hearts, as Lord & Saviour. Our efforts did not redeem us, Christ's did, but God extended his mercy to us simply provided that we believe in his Son as our atonement, costing us nothing but love and faith. This is the grace of God.
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Grace is not a mechanism but a manifestation of one of the attributes of God, which is that God is Love. And it is because of this that God offers to undeserving sinners mercy, pardon, loving kindness, and the gift of eternal life -- salvation. But it goes far beyond that, since He includes all the spiritual blessings which are in Christ Jesus to the sinner who repents and believes on Christ. This includes the gift of the Holy Spirit (and the gifts of the Spirit) as well as the gift of Christ Himself.
However, God could not have extended His grace to anyone unless Christ -- the only begotten Son of God -- had firstly offered to taken upon Himself all the sins and guilt of the world. Which means that God's justice needed to be satisfied first before grace could be offered to all mankind.
Grace also requires that the one who has been justified by grace through faith should do what grace requires (Titus 2:11-14):
11 For the grace of God that bringeth salvation hath appeared to all men,
12 Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;
13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;
14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.
However, God could not have extended His grace to anyone unless Christ -- the only begotten Son of God -- had firstly offered to taken upon Himself all the sins and guilt of the world. Which means that God's justice needed to be satisfied first before grace could be offered to all mankind.
Grace also requires that the one who has been justified by grace through faith should do what grace requires (Titus 2:11-14):
11 For the grace of God that bringeth salvation hath appeared to all men,
12 Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;
13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;
14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.
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The common OT terms for God’s favorable disposition are ḥesed and ḥēn, usually meaning “mercy” and “favor” (Smith 1956: 33–55). The NT writers prefer to use “grace” (charis). It appears most commonly in Acts and the epistles (except 1 John); in the Synoptic Gospels, only in Luke (“favor,” in 1:30; 2:40, 52; also see John 1:14, 16, 17). Besides “grace,” charis may also be rendered as “gracious” (Luke 4:22; Col 4:6), “gracious work” (2 Cor 8:6, 7, 19), “favor” (2 Cor 8:4), “credit” (Luke 6:32, 33, 34), “thank” (Luke 17:9); “as a gift” (Rom 4:4), “pleasure” (2 Cor 1:15), “blessing” (2 Cor 9:8), and “approved” (1 Pet 2:19).
The NT writers can also use charis in a distinctively Christian way, to describe the loving inclination in Christ (TDNT 9:391). Thus “grace” is a central term in Pauline soteriology and important in the vocabulary of Acts, Hebrews, and 1 Peter.
John uses “grace” to describe the Logos in John 1:14–18: the Word is “full of grace and truth,” we have received from him “grace upon grace.” John contrasts Jesus and Moses by saying that “the law was given through Moses; grace and truth came through Jesus Christ.”
Paul was deeply concerned with salvation by God’s grace as opposed to salvation in any way merited by works: by definition, grace must be undeserved. He states in Rom 4:16 that “that is why it depends on faith, in order that the promise may rest on grace . . .” For the apostle, justification by faith safeguards the pure reality of saving grace: “I do not nullify the grace of God; for if justification were through the law, then Christ died to no purpose” (Gal 2:21). Paul’s opponents warned that salvation by grace alone would lead inevitably to licentiousness; Jude 4 seems to indicate that that might have been one of the perversions of the gospel. But Paul knows that saving grace also means that Christians may find power to live holy lives apart from legalistic structures: “For sin will have no dominion over you, since you are not under law but under grace” (Rom 6:14; see also 6:15; 2 Tim 1:9). A striking parallel to the Pauline emphasis (e.g., in 1 Cor 8:8) is found in Heb 13:9, where the author warns his readers: “Do not be led away by diverse and strange teachings; for it is well that the heart be strengthened by grace, not by foods, which have not benefited their adherents.”
In Gal 5:4 Paul tells certain Christians that they have “fallen away from grace.” Like the Jews of Rom 10:3, the Galatians “who would be justified by the law” are turning their backs on justification by faith, which to Paul is falling from salvation by grace. In trying to merit the undeserved, they are giving affront to a giving God.
The contrast between salvation wholly by grace and salvation through works is illustrated by divine election. In Rom 11:5–6 Paul states that “there is a remnant, chosen by grace. But if it is by grace, it is no longer on the basis of works; otherwise, grace would no longer be grace.”
In the apostle’s mind, grace is found not only in justification by faith; it also means that those whom God elects are chosen without regard to their religious zeal. Saving faith is also regarded as a gift of God: in Eph 2:9 the whole process of salvation through faith is a gift of grace; Acts 18:27 refers to Christians as “those who through grace had believed” (see also Acts 13:48; 16:14).
The NT writers can also use charis in a distinctively Christian way, to describe the loving inclination in Christ (TDNT 9:391). Thus “grace” is a central term in Pauline soteriology and important in the vocabulary of Acts, Hebrews, and 1 Peter.
John uses “grace” to describe the Logos in John 1:14–18: the Word is “full of grace and truth,” we have received from him “grace upon grace.” John contrasts Jesus and Moses by saying that “the law was given through Moses; grace and truth came through Jesus Christ.”
Paul was deeply concerned with salvation by God’s grace as opposed to salvation in any way merited by works: by definition, grace must be undeserved. He states in Rom 4:16 that “that is why it depends on faith, in order that the promise may rest on grace . . .” For the apostle, justification by faith safeguards the pure reality of saving grace: “I do not nullify the grace of God; for if justification were through the law, then Christ died to no purpose” (Gal 2:21). Paul’s opponents warned that salvation by grace alone would lead inevitably to licentiousness; Jude 4 seems to indicate that that might have been one of the perversions of the gospel. But Paul knows that saving grace also means that Christians may find power to live holy lives apart from legalistic structures: “For sin will have no dominion over you, since you are not under law but under grace” (Rom 6:14; see also 6:15; 2 Tim 1:9). A striking parallel to the Pauline emphasis (e.g., in 1 Cor 8:8) is found in Heb 13:9, where the author warns his readers: “Do not be led away by diverse and strange teachings; for it is well that the heart be strengthened by grace, not by foods, which have not benefited their adherents.”
In Gal 5:4 Paul tells certain Christians that they have “fallen away from grace.” Like the Jews of Rom 10:3, the Galatians “who would be justified by the law” are turning their backs on justification by faith, which to Paul is falling from salvation by grace. In trying to merit the undeserved, they are giving affront to a giving God.
The contrast between salvation wholly by grace and salvation through works is illustrated by divine election. In Rom 11:5–6 Paul states that “there is a remnant, chosen by grace. But if it is by grace, it is no longer on the basis of works; otherwise, grace would no longer be grace.”
In the apostle’s mind, grace is found not only in justification by faith; it also means that those whom God elects are chosen without regard to their religious zeal. Saving faith is also regarded as a gift of God: in Eph 2:9 the whole process of salvation through faith is a gift of grace; Acts 18:27 refers to Christians as “those who through grace had believed” (see also Acts 13:48; 16:14).
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Nice exposition N6, except, in my opinion, it sounded very good until your last statement, 'Grace requires...grace should do what grace requires'. My concern is that this implies grace is earned. Maybe that's not what you meant, but properly stated, grace requires nothing from the recipient, otherwise grace is not grace.
I agree that one should show their gratitude for God's graciousness, but for the sake of this argument, specific actions are not required to receive grace, as far as the principle of gratuitous is concerned.
Romans 11:6
11:6. And if by grace, then it is no longer by works; if it were, grace would no longer be grace.
But again, maybe you did not mean it that way, but rather in a way similar to how good acts prove faith?
It just didn't sound that way, your final statements sounds like a contradiction?
Thanks!
I agree that one should show their gratitude for God's graciousness, but for the sake of this argument, specific actions are not required to receive grace, as far as the principle of gratuitous is concerned.
Romans 11:6
11:6. And if by grace, then it is no longer by works; if it were, grace would no longer be grace.
But again, maybe you did not mean it that way, but rather in a way similar to how good acts prove faith?
It just didn't sound that way, your final statements sounds like a contradiction?
Thanks!
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God's grace is chesed.
17."For the law was given through Moses; grace and truth came through Jesus Christ" The Book of John chapter 1
17."For the law was given through Moses; grace and truth came through Jesus Christ" The Book of John chapter 1
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Grace is where God shows us mercy and kindness instead of the judgment that we deserve for sinning against Him. God's grace cannot be earned by our actions. Grace is based on the character of God and not on our sincerity, performance, or our best efforts to try and keep the law. Otherwise, grace would no longer be grace.
Romans 11:6 - "But if it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace."
We are saved by grace through faith, not works, not of ourselves it is the gift of God. (Ephesians 2:8,9)
Galatians 2:21 - "I do not nullify the grace of God; for if righteousness comes through the law, then Christ died needlessly."
2 Timothy 1:9 - "who has saved us, and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity."
God's grace operates sovereignly in the lives of believers.
1 Corinthians 15:10 - But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me.
2 Corinthians 1:12 - For our proud confidence is this: the testimony of our conscience, that in holiness and godly sincerity, not in fleshly wisdom but in the grace of God, we have conducted ourselves in the world, and especially toward you.
2 Corinthians 12:9 - And He has said to me, "My grace is sufficient for you, for power is perfected in weakness." Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me.
Titus 2:11 - For the grace of God that brings salvation has appeared to all men, 12 teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age.
Romans 11:6 - "But if it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace."
We are saved by grace through faith, not works, not of ourselves it is the gift of God. (Ephesians 2:8,9)
Galatians 2:21 - "I do not nullify the grace of God; for if righteousness comes through the law, then Christ died needlessly."
2 Timothy 1:9 - "who has saved us, and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity."
God's grace operates sovereignly in the lives of believers.
1 Corinthians 15:10 - But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me.
2 Corinthians 1:12 - For our proud confidence is this: the testimony of our conscience, that in holiness and godly sincerity, not in fleshly wisdom but in the grace of God, we have conducted ourselves in the world, and especially toward you.
2 Corinthians 12:9 - And He has said to me, "My grace is sufficient for you, for power is perfected in weakness." Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me.
Titus 2:11 - For the grace of God that brings salvation has appeared to all men, 12 teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age.
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Grace is getting what you don't deserve to get.
Mercy is not getting what you deserve to get.
Through the forgiveness of sin God mercifully delivers us from the death we deserve, and graciously gives us the life we do not deserve.
The mechanism that applies this mercy and grace to us is faith in the blood of Christ. Trusting in the sacrifice of Christ for the forgiveness of sin is how we access the mercy and grace of God's salvation.
Mercy is not getting what you deserve to get.
Through the forgiveness of sin God mercifully delivers us from the death we deserve, and graciously gives us the life we do not deserve.
The mechanism that applies this mercy and grace to us is faith in the blood of Christ. Trusting in the sacrifice of Christ for the forgiveness of sin is how we access the mercy and grace of God's salvation.
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Thank you for your “thank you.” I used to study a great deal and have been blessed to have good teachers and resources. Most of our personal questions and doubts have been pondered by mankind for thousands of years, and many have found the truth and hope they strive for. History has recorded many great answers to many great questions, so I take full advantage of the wisdom of others as I compare it to Scripture. The idiom “seek and ye shall find,” is quite true, keep seeking the wisdom of God and He will strengthen you.
Does it really cost us nothing? Does is not cost us everything we are and can be?
Romans 12:1 "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service."
I look at grace this way: We must step back and examine our lives whether we are showing the fruits of the Spirit.
Galatians 5:22,23 "But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law."
If we notice these things are not prevalent, in our lives, we need to start doing something about that. We need to learn God's word and become doers of that word. If we find we need help doing that, God is there to provide such. But we must ask for that.
Romans 12:1 "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service."
I look at grace this way: We must step back and examine our lives whether we are showing the fruits of the Spirit.
Galatians 5:22,23 "But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law."
If we notice these things are not prevalent, in our lives, we need to start doing something about that. We need to learn God's word and become doers of that word. If we find we need help doing that, God is there to provide such. But we must ask for that.
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