Divine grace

Divine grace is the sovereign favour of God exercised in the bestowment of blessings upon those who have no merit in them. It is a Christian term for God's graciousness to humanity that he is under no need or obligation to exhibit. Most broadly, divine grace may also refer to God's gifts to humankind, including our life, creation, and salvation, which God gives to us freely. More narrowly but more commonly, grace describes the means by which humans are saved from original sin and granted salvation. This latter concept of grace is of central importance in the theology of Christianity, as well as one of the most contentious issues in Christian sectarianism.

Biblical concepts of grace

Ideas of grace in the Hebrew Bible

While a single word rendered into English as grace is not strictly speaking present in the Hebrew Bible, a number of concepts used to describe God in Biblical-era Judaism are forerunners to the Christian concept of grace.

Related Topics:
English - Hebrew Bible - Judaism

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One such concept is named by the Hebrew word chesed, which in one of William Tyndale's happier coinages was translated as loving-kindness. The core concept here centers around the faithfulness and forbearance needed to make the covenant relationship continue, despite the several incidents of backsliding by the covenant people to which the Hebrew Bible bears witness.

Related Topics:
Hebrew - William Tyndale - Translated - Covenant

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Other Hebrew concepts used to describe the grace of God include a group of words whose basic element is hanam, which means the spontaneous gift of affection; and raham, which implies mercy and compassion, including the merciful restoration of a broken relationship. All of these concepts are used especially by the Hebrew prophets to describe God's choice of Israel as his chosen people, and His refusal to abandon them despite their violations of the covenant.

Related Topics:
Prophet - Chosen people

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New Testament ideas of grace

The New Testament word that is usually translated "grace" is in Greek charis (χαρις), which literally means "gift". The word was not often used by Jesus himself; in the canonical Gospels it is attributed to Him only in the Gospel of Luke and the Gospel of John. However, the parables attributed to Jesus in the Gospels make clear that Jesus did in fact teach the concept of grace. More importantly, He told stories that underlined that grace was God's to give, God's sole prerogative, and that it was freely offered.

Related Topics:
New Testament - Greek - Canon - Gospel - Gospel of Luke - Gospel of John - Parable

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Parables such as the Workers in the Vineyard, Matthew 20:1-16 http://www.biblegateway.com/cgi-bin/bible?passage=Matthew+20%3A1-16&search=&version=KJV&language=english&optional.x=15&optional.y=11, tell of an employer (who in the traditional Christian understanding, represents God) who hires some workers early in the day, some later, and some an hour before quitting time, then pays each of them the same amount. When the workers who worked all day balk, the employer's explanation is, Is it not lawful for me to do what I will with mine own? . . . So the last shall be first, and the first last: for many are called, but few are chosen. Matt. 20:15-16 (KJV)

Related Topics:
Matthew - KJV

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Similarly, the well known parable of the Prodigal Son, Luke 15:11-32 http://www.biblegateway.com/cgi-bin/bible?language=english&version=KJV&passage=Luke+15%3A11-32&x=16&y=12 is traditionally understood by most Christians as containing the teachings of Jesus on grace. A son demands the family fortune and wastes it, then returns home expecting little in the way of good treatment. The father welcomes him handsomely, over the objections of his other son who stayed at home and served dutifully.

Related Topics:
Prodigal Son - Luke

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Many throughout Christian history have perceived a common thread in these parables of Jesus: the grace of God is something that upsets settled human notions about merit, about what is deserved, and what is due as recompense.

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Tension between grace and works in the New Testament

The New Testament exhibits a tension between two aspects of grace: the idea that grace is from God and sufficient to cover any sin, and the idea that grace does not free Man from his responsibility to behave rightly.

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Many parables of Jesus preach grace broad enough to forgive any sin, and to be available regardless of the seeming unworthiness of its recipient. Examples of this included the parable of the Prodigal son and lost sheep. However, Jesus also said:

Related Topics:
Prodigal son - Lost sheep

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:"Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven. For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven." -- -

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Later, St. Paul of Tarsus wrote that For by grace ye are saved through faith: and that not of yourselves: it is the gift of God: not of works, lest any man should boast. Ephesians 2:8-9 (KJV) For St Paul, salvation, like the wages of the labourers in the parable, is God's gift at God's sole prerogative. Were it achieved by works (erga; any human effort that intends earning; see Rom. 4:4), men could take pride in their efforts toward holiness, and God's gift of grace would be diminished in contrast to man's efforts. This stands in tension to his teaching in Romans 2:6:

Related Topics:
Paul of Tarsus - Ephesians

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:"To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life. But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: For there is no respect of persons with God."

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A more works-oriented perspective is presented by the Epistle of James 2:1-26 http://www.biblegateway.com/cgi-bin/bible?language=english&version=KJV&passage=James+2%3A1-26&x=18&y=11, concluding that faith without works is dead. By "works," James here appears to include both acts of charity, and righteousness according to the code of laws; the preceding text mentions charity to the poor as well as sins against the law of Moses. An inward change, the forsaking of old sinful ways, and being reborn in a spirit of generosity is to James the true test of conversion. Without these things, claiming to have "faith" is a sham. Grace must be something that steels the Christian to avoid sin and practice charity. Without these signs, it seems likely that grace was never there.

Related Topics:
Epistle of James - Charity

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The First Epistle of John maintains this tension throughout. On the one hand, it repeatedly claims that those who "walk in the light" do not sin and do enjoy fellowship with God, while those who "walk in darkness" have no fellowship with God. However, it also describes receiving forgiveness of sins through confession and God's grace.

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However, a true study of Biblical teaching will show that in reality, there was no tension. The contrast between "faith" and "works" is really a contrast between Grace and the Law for salvation.

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Paul was dedicated to stamping out the efforts of the Judaizers, who taught that Gentile believers must follow the Law of Moses to achieve Salvation. It was in this context that Paul spread the truth about Salvation being achieved through grace, not works. However, Paul, as well as Peter, John and James, make it clear that believers are to continue doing good works, and following the laws of Christ, out of love and obedience to God, who has written the law on the hearts of believers. Whilst works and keeping the Law are no longer the basis for salvation, they are still essential for living a Christian life and obeying the commands of God.

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Thus, the teachings and writing of all the apostles are not in tension, but rather harmony, with each other.

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Efforts to resolve the tension

People have attempted to describe and resolve the tension in a number of ways. One potential resolution revolves around Jesus's parable of the talents in Matthew 25. In this parable, the Master decides to leave town on a journey. He left five coins with one servant, two coins with another servant, and one coin with a third servant. While the master was gone, the servants given five coins and two coins invested their coins, and doubled the money. The servant given one coin, however, buried it in the ground, and made no money. When the Master returned, the servants who had invested gave their master the money they had earned. The Master said:

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:"Well done, good and faithful servant; you have been faithful over a little, I will set you over much; enter into the joy of your master.'

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However, when he came to the last servant, who had hidden the money, the Master became angry, shouting:

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:'You wicked and slothful servant! You knew that I reap where I have not sowed, and gather where I have not winnowed? Then you ought to have invested my money with the bankers, and at my coming I should have received what was my own with interest. So take the talent from him, and give it to him who has the ten talents. For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth."

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According to proponents of this idea, this parable illustrates how grace and works can coexist. All the servants owed their money to their master, because the master had given them the money. Therefore, they could not take any pride in their money, just as Paul argued that we are saved by grace and not works, so that no man should boast. However, all the servants were still responsible to use their gifts and grace to the glory of God. Failure to do so is sin, just as to James, "Faith without works is dead."

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