"Grace to You"

Believe it or not, the idea of “grace” is one of the most unique and most controversial subjects within Christian faith. A story is told of a group of Oxford dons discussing philosophy and theology around a pint at their favorite pub. Their question was this: What is the most unique of all the Christian doctrines? Some suggested the doctrine of the Trinity? Others the idea of a Savior who died and came back to life again. Supposedly C. S. Lewis entered the discussion at this point and reviewed how other religions had similar ideas. They then agreed on an answer: The most unique idea in Christian faith is grace. All other religions propose some kind of moral balance with moral consequences – good is rewarded and evil is punished. Only Christian faith suggests that forgiveness from sin and punishment is freely offered.

In first-century Greek culture “grace” was a common idea. It simply referred to an open, welcoming response to others, and was a common greeting. Paul addressed some of his letters in a typical Greek way with, “Grace to you” (Romans 1:7; 1 Corinthians 1:3; 2 Corinthians 1:2; Galatians 1:3; etc.). The Old Testament used the idea of “grace” to refer specifically to Divine favor. The Lord looked with “favor” on Abel and his offering (Genesis 4:4). Noah found “favor” in the eye of the Lord (Genesis 6:8). God anointed his chosen ones with “grace” (Psalm 45:2). “Grace” was also connected to the ideas of beauty and blessedness (see Proverbs 1:9). The prophets spoke of a time when God would visit his people and pour out a “spirit of grace” (Zechariah 12:10).

When it comes to the unique doctrine of grace, the New Testament adds two important truths: (1) It is impossible to earn grace/favor from the Lord, it must be given freely, with no strings attached; and (2) Grace is possible only because of the work of Jesus in his death, resurrection, and ascension to the right hand of the Father. In the prologue to his gospel John laid the foundation for our Christian understanding of grace: “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth. Out of his fullness we have all received grace in place of grace already given. For the law was given through Moses; grace and truth came through Jesus Christ (John 1:14, 16-17). Jesus came “full of grace,” overflowing with Divine, unearned, unmerited favor. Everything comes to the Jesus follower as a result of grace; everything is a free gift. Paul testified that his apostleship was a grace (Romans 1:5). Forgiveness and salvation are pure grace (Romans 3:24; 5:15). “And if by grace, then it cannot be based on works; if it were, grace would no longer be grace” (Romans 11:6). All our spiritual gifts are simply the various ways God packages grace in our lives (Romans 12:6).

But grace is not just Divine favor, it is also Divine enablement. Grace is the presence and power of God working in and through a life, making some things possible that would otherwise be impossible. For grace to be grace, it must be effective and not be “in vain.” Paul refers to grace “reigning through righteousness” (Romans 5:21). For some, claiming “grace” is just an excuse to live a self-centered lifestyle without consequences. However, it is grace that empowers us to overcome sin (Romans 6:14). The freely given grace of God transforms our lives and enables us to be and do all God has purposed for us. “But by the grace of God I am what I am, and his grace to me was not without effect” (1 Corinthians 15:10). That’s why God could say to Paul, “My grace is sufficient for you” (2 Corinthians 12:9). When God’s grace accomplishes the supernatural in our lives, it results in all the glory and honor going to God alone, “in order that in the coming ages he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus. For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast (Ephesians 1:7-9).

From the earliest days of the church in the book of Acts, “grace” was controversial, difficult to understand, and even harder to consistently apply. The church in Jerusalem understood that “God’s grace was powerfully at work in them” (Acts 4:33). The leaders of the church were known for being “full of God’s grace” (Acts 6:8). The apostles were able to observe the effects of “what the grace of God had done” in the lives of people (Acts 11:23). The preaching of Paul was described as “the message of grace” (Acts 14:3). That’s why the council at Jerusalem in chapter 15 was so important to the further growth and extension of the church. It had become clear that the Gentiles (non-Jews) had received God’s grace, but didn’t the favor of God come as a result of participation in the old covenant? Wasn’t it necessary to keep the Law? And didn’t that include circumcision and “kosher” dietary laws? Peter summarized what they had all come to understand: “We believe it is through the grace of our Lord Jesus that we are saved” (Acts 15:11). While the new covenant and the Gospel of the Kingdom was built on the foundation of the old, it was also a new beginning of faith to be offered freely to everyone everywhere, and not dependent on participation in the old. The new Gentile believers were not accountable to the old traditions but were free to follow Jesus based on their personal faith in him. It was that decision that allowed the church to grow and expand across all cultural barriers. We are now the beneficiaries of that decision. And so, to quote the apostle, “Grace to you!”