In answering the question of how we gain right standing before God, Saint Paul argues first that both pagans and religious people stand condemned before God (Romans 1:18-3:20) and that right standing comes only by God’s Grace shown in Christ’s sacrificial death and acceptance by faith (Romans 3:21-5:21). And that such Righteousness leads to a whole new lifestyle. (Romans 6:1-8:39)
The purpose of this paper is to present Saint Paul’s interpretation of ‘Grace’ as it relates to the relationship between God and humanity, and in particular between God and the Christian Faith Communities. The paper will begin with an exploration of the meaning and usage of Grace and the way Paul uses it to present his message of ‘Salvation’. It will then explore the Role of Grace and how it ties into God’s paradigm or Model of Creation.
This paper will also study several kinds of Grace and how it has been distorted by both internal human factors, as well as by external destructive powers. We will conclude with a summary of the ‘Triumph of Grace in Saint Paul’s Theology’.
The Meaning of Grace in Saint Paul’s Writing
We are introduced to Grace in the Bible with the word (chara), which means ‘joy; gladness’. This word was widely used as a way to express the idea of a joyous response to a positive event.
It sometimes meant ‘festival’ or ‘wedding’. In 1 Thessalonians 2:19, 20 we find, "For what is our hope, or joy (chara), or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? For ye are our glory and hope."
Related words are the verb (chairo), "to rejoice; to be glad; to be joyful" and the word (chaire), used as a greeting ‘Hail! Or Health!’ upon meeting or separating and used widely as a salutation or closing of letters.
We have in Acts 15:23, "And they wrote letters by them after this manner: The apostles and elders and brethren send greeting (chairo) unto the brethren who are of the Gentiles in Antioch and Syria and Cilicia."
There is also the verb (charidzomai). It means ‘to gratify; to bestow in kindness; to grant as a free favour.’ In Romans 8:32 we clearly see this, "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?"
Charidzomai also has the meaning of ‘to remit; to forgive’. From 2 Corinthians 2:7,10 comes, "To whom you forgive anything, I also: for if I forgave (charidzomai) any thing, to which I forgave it, for your sakes I forgave it in the person of Christ."
A well known Grace word is the noun (charisma), ‘a free gift; a benefit; a spiritual gift.’ A very interesting use is seen in Romans 1:11, "For I long to see you, that I may impart unto you some spiritual gift (charisma), to the end you may be established."
This is not a spiritual gift from the Holy Spirit, but in actuality, a spiritual benefit, which Paul wished to share with the Roman Christians. [See also1 Corinthians 12:4,9,28,30,30 and Romans 12.] In Romans 6:23 Paul tells us, "For the wages of sin is death, but the gift (charisma) of God is eternal life through Jesus Christ our Lord."
In Romans 5:15 Paul teaches us that such a gift is open to everyone, "But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many."
Acts 24:27 and 25:9 uses the word (charis) as it relates to pleasure. So also does 2 Corinthians 8:4, "Praying with us with much entreaty that we would receive the gift (charis), and take upon us the fellowship of the ministering to the saints."
In 2 Corinthians 1:14,15, "As also ye have acknowledged us in part, that we are your rejoicing, even as ye also are out's in the day of the Lord Jesus. And in this confidence I was minded to come unto you before, that ye might have a second benefit (charis)."
This usage emphasises that the benefit, or gift, is the consequence of the well-disposed benefactor. It is again seen in 1 Corinthians 16:3 as Paul notes, "And when I come, whomever you shall approve by your letters, them will I send to bring you liberality (charis) to Jerusalem."
It is the concept of gratitude, as the response of the one that receives a Grace benefit, that the means by which God causes the correct response in people is recognised. Simply put, a free gift yields a joyous, thankful response.
We see this in Romans 6:17, "But God be thanked (charis) [that is, `grace to God'] that you were the servants of sin, but you have obeyed from the heart that form of doctrine which was delivered to you."
We also see it in 2 Corinthians 1:14, "Now thanks (charis) be unto God, which always causes us to triumph in Christ, and makes manifest the savour of His knowledge by us in every place." {See also 2 Corinthians 8:16 and 9:15.}
Other common Greek words for gratitude or thankfulness are (eucharistia) and (eucharistos), which are derived from charis as well. There are very few examples on record, but there has been found a copy of a letter written by the Emperor Claudius expressing his gratification at games performed in his honour. The Latin word gratia is the basis for the English words ‘grateful’ and ‘gratitude’.
The Greek eucharistia is brought into the English in "Eucharist", is still used, but mostly by the Catholic churches, to refer to the Lord's Supper or Communion service. In Modern English, the connotation of Grace is barely visible in "Eucharist."
As mentioned, thanksgiving is the expression of joy towards God by a person who has been the receiver of God's Grace. The mature Christian's gratitude, therefore, is a part of the joy that is the fruit of the Spirit; thus it increases with knowledge.
In Colossians 2:7 we find this, "Rooted and built up in him, and established in the faith, as you have been taught, abounding therein with thanksgiving (eucharistia)." Again in 2 Corinthians 4:14,15, "Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you. For all things are for your sakes, that the abundant grace might through the thanksgiving (eucharistia) of many rebound to the glory of God."
Paul gives thanks (eucharisteo) for his readers in his greetings of Romans, Ephesians, Colossians, and Thessalonians. He also gives thanks in Philippians 1:3 for fellowship shared with him. And he gives thanks in 1 Corinthians 1:4 for God's gifts to the Christians.
This word is used by Paul to remind believers to give thanks. "Giving thanks (eucharisteo) always for all things unto God and the Father in the name of our Lord Jesus Christ." (Ephesians 5:20) The word is also used negatively in referring to the unthankful heathen. "Neither were thankful, but became vain in the their imagination ". (Romans 1:21).
In 1 Thessalonians 3:9, we find grace expressed in a number of ways, "For what thanks (eucharistia) can we render to God again for you, for all the joy (chara) wherewith we joy (chairo) for your sakes before God." Grace on the part of the giver and gratitude on the part of the receiver is an example of the ‘Doctrine of Reciprocal Grace’.
God’s Paradigm and the Role of Grace
Although completely free, grace describes God’s nature. Through grace, God relates to human existence absolutely and universally. God creates human beings because God intends an interpersonal dialogue with creatures that can respond. The dialogue is genuine, God engages a uniquely human freedom that is so other than God and so free, that it is only through sin in which humanity can refuse God’s offer of grace.
However, grace is intrinsic to the very purpose of creation. It is not ‘added on’ or an ‘after-thought’ to ‘repair’ a human history that runs amuck. Grace is simply the environment into which every human being is born.
Grace, like many of the key words of the New Testament, is a personal term, more to the point a word denoting a personal relationship. Grace is God’s condescending to humanity (Titus 2:11), who, according to Paul, are not worthy of it but stand in desperate need of it. (Romans 4:25, 2 Corinthians 8:9)
Ephesians 2:4-7 in many ways describes a kind of paradigm or model of God’s relationship to humanity. Verse 4 begins with particular facts. God is the holder of boundless resources; God is "rich in mercy", and God has "great love". Humanity, on the other hand, is described as "dead". Humanity has the deepest need; God has the greatest resources. And God has a plan for linking our need to God’s resources (Ephesians 2:5).
So ‘Grace’ in Paul’s writings, refers to God’s free gift for humanity, through Jesus Christ's sacrifice of taking our sins, and dying with them on the Cross. Grace means that God has done the work and God receives the ‘credit’, which is the glory.
Grace is the unmerited love of God (Romans 3:24,9:12,Ephesians 2.5 ff.), love “without any cause”, simply because God’s wills it. (Romans 9:15) As a result, grace stands in sharp contrast to ‘merit’ (Romans 11:6) and to everything achieved and gained by individuals. (Galatians 2:21;Ephesians 2:8)
According to Paul, humanity is unable to produce acceptable works in order to receive the free benefits’ of God. Grace means that humanity has received from God the things that they have neither earned or deserved; because nothing that humanity can do is enough to qualify it for anything that God provides.
Grace, or ‘graciousness’, is the most notable characteristic of the mature believer in Christ. The new believer has ‘tasted Grace’ and as they grow in Christ, they learn to ‘think Grace’ (outward) rather than thinking pride (inward). The mature Christian is becoming less and less selfish.
They live and think grace in times of faltering faith, in times of inadequacy, in distress and strain, and even when they experience personal abuse. Grace remains in their life, in both good times and in bad. The well-developed Christian is courteous, compassionate and unassuming. They are optimistic, and very happy in their new state.
There is also a realisation that, in essence, the mature Christian is a messenger of the good news of Jesus Christ. The mature Christian is a conduit of hope that brings Grace, God’s free gift, to a waiting world. (Romans 5:2,15)
For Paul, Jesus is that great gift and correctly understood, He is the great giving of God (Romans 5:15 ff.) Though Jesus is truly a person, He is above all God’s gift to humanity. (Ephesians 1:15) In Jesus Christ, God’s beholds us mercifully and graciously. Jesus is the grace of God in person.
The Kinds of Grace in Paul’s Writings
Paul in his writings emphasises four types of grace. They are Collective Grace, Redeeming Grace, Living Grace, and Absolute Grace. Collective Grace is available to all humanity, saved or unsaved, such as the rain which falls on the just and unjust. Redeeming Grace, is the gift of God, applied to the lost sinner.
Living Grace, is the supplying of whatever the believer requires for the rest of their lifetime. God provides everything that is needed for a successful and happy life for any believer who has "tasted grace". Absolute Grace is the Grace from God we receive in eternity because of Salvation, through the sacrifice of Christ.
Collective Grace
For Paul, all people are born within the realm of the creator. Everyone is provided with an awareness of the existence of God, with a genuine chance to exercise a choice with respect to God. (Romans 1:18-22, Acts 17:22-30)
Through grace, God has provided the world many blessings common to all people, whether they are Christians or not. It truly rains on the just and unjust alike and the Scriptures are full of examples of prosperity being given to unbelievers as a sign of God's grace to all people.
To Paul, God wishes to protect and preserve the entire human race, and as a result everyone benefits from this. God determines that people must live in an environment of freedom and morality.
Everyone has freedom of choice in all spiritual matters, and provided answers in the gospel that makes them conscious of God. Through the Holy Spirit, God makes the gospel clear to the unbeliever so that they can accept Christ if they want to. (Acts 17:26,27)
Christians, as a community, come together for education and fellowship in order to learn and understand both the natural and supernatural. Grace, therefore, is linked to this human meditation.
Every time that a person communicates their interior life to another person it is explicitly or not, a testimony about their relation to grace. Grace has an influence on the way individuals relate to one another. It makes its recipients, as Paul puts it, “no strangers and sojourners but … fellow-citizens with the saints and members of the household of God.” (Ephesians 2:19)
Redeeming Grace
The term "Redeeming Grace" refers to all that Christ did for us on the cross. This includes the matter of salvation and what God does for believers at the moment of salvation.
This is seen in Ephesians. In just the first few verses you have the following blessings; 1:2 "Grace to you and peace "; 1:3 "all spiritual blessings in Christ"; 1:4 "chosen in Him"; 1:4 "without blame before Him"; 1:5 We are adopted by Christ; 1:6 We are accepted in the Beloved; 1:7 We are redeemed, forgiven; 1:8 God's wisdom and prudence are available; 1:9 God's will is made known.
The power of Paul’s argumentation on Justification is expressed in Romans 3:24. He says that justification offered on the Grace principle is "through the redemption that is in Christ Jesus." Grace can be extended freely to us because of the price paid by Jesus Christ. The cost of salvation was the death of Christ on the cross.
Grace is the only way that God could save humanity and still be consistent with a perfect character. (Acts 4:12) Redemption through grace is best seen in the following verses: Ephesians 2:8,9; Romans 3:23,24; 4:4; 5:20; 2 Corinthians 8:9.
Living Grace
Paul regarded the believer as a child of God and no longer an enemy. He pointed out that Christ did more for His enemies by bearing the collective sins of the world when He died on the Cross. And since he did the most for us when we were His enemies, how much will He do for us now that we are His own children?
The answer is, "much more than the most". Grace in this case is a concept of life that has God giving us the most then giving us much more than the most. (Romans 5:9-17; 8:32; 11:12) Once the believer tastes grace, they will go on to have all of the grace they want.
To receive all of God’s blessings, a Christian must exercise their free will to choose God. The believer is given the capacity to grow and be active so that they can please God in their lifetime. The Christian is not only encouraged, but in actuality ordered to grow in grace. Though little knowledge is necessary to accept Christ as Saviour, comprehensive knowledge is required during the believer's lifetime so as to benefit from grace.
Paul believes that grace is sufficient for every problem. Grace is greater than sin, (Romans. 5:20) and grace is greater than suffering, (2 Corinthians 12:9,10).
A Christian who rejects God creates emptiness in there own spirit. And into this personal vacuum will come false religious teaching, legalism, and Satanic doctrines which further warp their orientation to the Plan of God. (Ephesians 4:17) Consequently, failure to partake in God’s plan becomes the believer's greatest danger. (Galatians 5:4)
The following are good examples of God's grace as it relates to Christian living: Grace in God's acceptance (Ephesians 1:6), and grace in confidence in God's plan (2 Thessalonians 2:16). Grace as a daily requirement: (Acts 4:33,34; Romans 8:32); grace in suffering (2 Corinthians 12:9,10) and grace in victory over sin (Romans 6:14).
Grace in spiritual growth (Acts 20:32; 1 Corinthians 15:10), grace in spiritual gifts (Romans 12:6; Ephesians 3:7,8; 4:7), and grace in becoming gracious (2 Corinthians 8:19, Colossians 4:6). Grace in worship of God (Colossians 3:16), grace in the production of divine good (1 Corinthians 15:10; 2 Corinthians 6:1; 9:8-11; Ephesians 4:29) and of course grace as a method of living (2 Corinthians 1:12; Romans 11:6).
Absolute Grace
Absolute Grace includes all that God does for the believer throughout eternity. This grace is based fundamentally on the Christian's relationship with Jesus Christ.
As a result, Paul believes that the believer receives rewards in heaven, which is a part of grace provision. (Ephesians. 2:7; 1 Corinthians 9:25; Philippians 4:1; 1 Thessalonians 2:19, 4:13-17) Grace is never merely the setting aside of condemnation but the Royal bestowal of gifts at the banquet and the granting of the highest honour. (Romans 5:21) And, grace like faith, leads the believer to the threshold of this divine glory, that being eternal life. (2 Corinthians 5:7,12:9)
Distortions of Grace
Paul in his writings came to the conclusion that Satan's primary role is to distort the concept of grace. There are two basic ways to distort or pervert the idea of grace. First, grace can sometimes be taken to mean that it is ok to sin. Consequently, grace is used as a reason for immoral living, emphasising overt sinfulness.
The thought of underlying grace is always that of a judicial verdict. Indeed, grace is pardon and acquittal from punishment, which according to Paul, we deserved by right and without it would lead to our eternal ruin. (Romans 5:24 ff.)
Even though grace is an exemption from deserved condemnation, (Romans 5:16) this thinking is always condemned in Paul’s writing. (Romans 6:1,2)
Secondly, grace can be perceived as sanction for laziness. Paul emphasises sins of omission and indicates that this idea breaches God’s command for us to study, to be attentive, and to be oriented to grace (1 Corinthians 15:10).
Romans 4:4 states utterly that Grace is the opposite of a merit plan. Two principles of operation are stated here, a ‘debt’ principle and a ‘grace’ principle. In the ‘debt’ plan, a reward is given in return for effort of some kind.
The ‘grace’ principle is one in which reward is given on the basis of the merits of Jesus Christ. In God’s paradigm, it is the ‘grace’ principle that holds favour. These two principles are also jointly prohibitive; they cannot be linked or assimilated.
Romans 4:13-16 explains that if the Law (debt principle) makes us heirs, then faith (grace principle) "is made void." This allows for no compromise. Verse 16 tells us "It is of faith that it might be by grace." In other words, faith is the only action on a person's part that can receive divine blessing without destroying the grace principle.
According to Paul, Satan is always eager to add something to faith, to distort it, because that would ruin grace and negate divine blessing. Romans 3:23-31 shows that, while in grace, salvation is free, the Law is still established and upheld. In essence, the ‘debt’ principle is legitimate and necessary in helping guide the faithful to right living.
For Paul, the greatest opponent to grace is legalism. Legalism is the distortion of the Law. Grace and legalism are mutually exclusive, (Romans 11:6). Grace means that God does the "work" and receives the glory (credit) for it. Legalism means that humanity does the work and receives the credit.
Grace and legalism have opposite meanings. Grace depends solely on the character of God and entirely excludes human ability, human merit and human achievement. Grace emphasises what God does in the soul of each person, free of charge. The output and blessings in the Christian's life are by-products of what is first granted by God without charge.
Legalism, however, depends on human activity and ability. Legalism rules out the mental perspective and emphasises overt activity for the purpose of gaining merit with God and impressing humanity. Legalism prevents a person from accepting Christ as Saviour and it neutralises the believer in the Christian Way of Life. (Galatians 2.21, 4-5.2.)
According to Paul, God is perfect, and God’s plan is perfect. Humanities work is excluded from such a plan because humanity is imperfect. If people were allowed to assist in God’s plan, the plan would no longer be perfect and it would be no stronger than its weakest link. Therefore, grace excludes all notions of human merit.
Grace can be regarded as the antithesis of human insolence. There are four types of human selfishness observed in people who are not oriented to grace.
There are the people who reject the eternal security of grace. They think their sins are greater than any protection that God can provide us. They think that grace is not adequate. There are the people who emotionally breakdown during periods of suffering. They think that their pressures and afflictions are greater than the provision and protection of God.
There are the people who enter into a life of false spirituality through legalism or religion. They think their personal works impress God and are greater than God’s plan. Finally, there are the people who think feelings and emotions are greater and more real than the Word of God or the Grace of God.
Another powerful antagonist of grace is human arrogance, one of the greatest evils since the beginning of time. "I will be my own God." Remember the times that Satan said, "I will..." Grace opposes human arrogance in every way.
There is great pressure toward arrogance in our present age. Canada is a successful, affluent nation with many chances for achievement and rewards. Status and upward mobility is available and it's easy to develop a large ego, believing that we are a self-made.
Triumphalism is awash in the world, and in particular the wealthy western world, because it regards it sense of success on the aforementioned ‘debt’ principle. However, for those people who are disenfranchised, there is a crying out for God’s grace and a yearning for freedom from a system that produces more losers than winners.
Victory over this sinful attitude demands a deep understanding of the doctrine of grace. The most important thing is to be aware that arrogance is part of everyone's personality. No one starts out thinking grace!
There are many signs of arrogance. Displeasure at someone else's behavioural faults, shortcomings, lack of discipline, or failure to measure up is an indicator of our own self-righteousness, whose basis is arrogance.
Paul clearly tells us in Romans 2:13 that we should not judge others as if we ourselves had no areas of weakness. Self-promotion, and the demotion of other people is arrogant, it is the failure to think grace.
Another sign of arrogance is lack of forgiveness and the holding of grudges. Arrogance prevents a forgiving attitude. Everybody does dumb things, but failure to forgive is arrogant. Other indicators of arrogance are complaining, griping, maligning, and gossiping.
For Paul, the total self (‘body’) is in constant struggle between the ‘spirit’, that is the higher self, and the ‘flesh’. The self is subject to attack by sin, a power frequently personified by Paul. The self, also, can not overcome evil by good works, including those prescribed by the Law. In fact, Paul believes that an angry God would be justified in rendering a ‘guilty’ verdict to a sinful humanity.
However, God has not condemned those who believe in God’s act of power. In other words, ‘ the righteousness of God’ is the powerful movement of God toward human beings in which by God’s free gift of grace- the Christ event- sinners are made just, or ‘justified’, that is acquitted on the basis of trusting belief.
The good news is the “power of God for salvation for everyone who has faith”. (Romans1: 16) By this faith the believer departs from an old humanity, symbolised by Adam and enters a new community, symbolised by Christ.
The Triumph of Grace
People who are at first totally filled with them-selves will find that as they grow in Christ, the signs of arrogance will show up only under extreme pressure. At that time, it can be recognised and dealt with immediately to minimise the ill effects on both them-selves and others.
Our relationship with others can be quite complex and at times confrontational. However, grace gives us the capacity to have a Spirit produced love for God (1 Corinthians 16:22), and for others (Romans 12:13).
Longsuffering gives us the ability to wait for God's grace provisions. Gentleness, goodness, faith, meekness, and temperance are fruits of such righteousness, which is truly a divine good. And these are only some of the marvellous results of grace in the Christian's life.
Inner happiness is not possible for believers who are occupied with them-selves. Inner happiness is a state of rejoicing based on knowing that God is everything and that God can and will do what God has promised. Inner happiness is the joy of living where every provision for physical, emotional, and spiritual well-being is being made by God in the life of a Christian who is walking in daily fellowship with God.
In Christ, grace is expressed through the human form, which, in essence, became the ‘realising symbol’ of God’s redeeming action. To acknowledge the Christological characteristic of grace is to recognise that, it never affects the mind or spirit without also influencing the body and its actions. In this manner, grace affects our material being already here on earth.
Like Paul, I believe that whether God is interacting with nations or individuals, divine justice, wrath, love, and mercy is exercised. At all times and in all circumstances, the Grace of God influences the outcome for humanity.
The word ‘grace’ is used to refer to God's giving love for each of us. It is given unconditionally because our past sins has been forgiven, our penalty has been paid, God's righteousness and justice have been satisfied, and we are ‘in Christ’ and share the love that God has for Jesus. Once we’ve become righteous, God is than able to express love for each of us in unlimited ways during our lifetime.
God’s grace is also given so it will to be used. When grace penetrates our whole life, we can say with Paul, “I have learned the secret of facing plenty and hunger, abundance and want.” (Philippians 4:12) The message of grace is the disciple’s great secret. It is life’s great secret. The teaching of God’s gift of grace is a triumph of Paul’s theology.
End.
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Originally entitled: The Triumph of Grace in Paul's Theology submitted to the Rev. Dr. William Cantelon as a Master of Theological Studies course requirement for 505E - Introduction to Christian Scriptures St. Stephen's Theological College University of Alberta Published on March 8th, 2002 {Reviseion in Progress}
© Dr. Charles Warner 2024
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