grace (in the bible)

7/30/2019 Grace (in the Bible)

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Grace (in the Bible)The concept of grace as it appears in the Bible will be treated here by

considering its terminology, its effects, its recipients, the condition for

its reception, and the problem of grace and merit.Terminology. In the NT the Greek word that corresponds to theEnglish word grace is charis, when used in the technical sense of agratuitous supernatural gift of God to man (e.g., Jn 1.14, 16; 2 Cor12.9; Rom 1.5). Etymologically, charis denotes that which causes joy(chara), hence, graciousness, attractiveness, a common meaning ofthe term in non-Biblical Greek that is found also in Lk 4.22 and Col 4.6.From this basic meaning, charis developed the notion of gracious careor help, goodwill, favor, often with special signification in the NT, suchas the favor of the new Christian economy of grace (Rom 5.2; 6.14; Gal2.21; 5.4), the favors of God's external providence that dispose to

grace (1 Pt 2.19), divine help on a mission (Acts 14.25; 15.40), anddivine favor in itself, which is the source of grace (Lk 1.30; 2.40). Theword charis can mean also favor of men (Acts 2.47), favor of acollection (1 Cor 16.3), and even gratitude for a favor received, as inthe phrase charin echein (to give thanks, to be grateful: Lk 17.9).

In the OT there is no term to match the NT technical sense ofcharis.The Septuagint (LXX), however, often (61 times) uses chris totranslate the Hebrew word hen, which sometimes means grace in thesense of charm, attractiveness (e.g., Prv 11.16; 22.1; 31.30) but moreoften denotes favor, goodwill, especially in the phrase masa' henbe`ene, "to find favor in the eyes" of someone, i.e., to be pleasing to

someone who thereby becomes favorably disposed (e.g., Gn 6.8; 18.3;19.19; 30.27; etc.). The Hebrew noun hen is connected with theHebrew verb hanan (to be gracious, kind, compassionate), usedespecially with God as the subject (Gn 33.11; 43.29; Ex 33.19; etc.).These Hebrew terms, however, never reach the technical sense of NTcharis. In the LXX, charis is used at times also for other Hebrew words,e.g., twice for rahamim (tender mercy, compassion), three times forrason (benevolent love), and twice for hesed (loyalty, the dutiful loveby which kinsmen or those bound by *covenant should help oneanother, or the deeds rising therefrom). The Hebrew word hesed,however, is generally rendered in the LXX by eleos (mercy). Although

the concept of mercy fails to express the mutual bond God enteredinto through His covenant with Israel, yet, since He did make Hiscovenant out of mercy and does not owe anything to men (though Hedoes owe it to Himself to keep His covenanted word), eleos is not anentirely unfitting term, and it approaches the NT concept of grace.

Effects of Grace. In describing the effects of divine favor, Scripturespeaks at first chiefly of exterior and general effects, but in time itcomes to penetrate increasingly into particular effects within man's


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soul. The OT first stresses the favor of being God's chosen people, wholived in the hesed bond with Him, since by covenantas the sprinklingof blood in Ex 24.8 testified, for life is in the blood [Lv 17.11; seeBLOOD, RELIGIOUS SIGNIFICANCE OF (IN THE BIBLE)]He boundHimself to act toward them as a blood kinsman and as the go'el

(redeemer) who is committed by covenant to rescue them from theirstraits. Yet the OT speaks at times of other effects of divine favor. Themost general word is beraka (blessing) by which men receive joy,strength, fullness of life, and a special relationship to God. Morespecific interior effects are mentioned at times, especially wisdom,which makes one spiritually perfect.

In the Synoptic Gospels, charis occurs rather rarely (8 times in Luke,never in the others). The picture of grace in the Synoptics is much likethat of the OT in that God's favor invites men to belong to His kingdom(Mt 22.1-14; 13.3-50), to be under a new covenant (Mt 26.28), and tobe His children (Mt 6.9-10). They must imitate Him (Mt 5.48 ) and bear

much fruit (Mt 7.17; Lk 8.4-15).The Epistles of St. James and St. Jude do not penetrate further todescribe effects of grace interior to man. James, like the OT, speaksmuch of wisdom and the law. The Petrine Epistles for the most partremain at the same level, speaking of the effects of grace as salvation(1 Pt 1.10), light (1 Pt 2.9), and sanctification (1 Pt 1.2). Some texts gofurther, speaking of a sanctification that must be interior since itimitates the sanctity of Him who called the faithful (1 Pt 1.15-16)rebirth (1 Pt 1.3). The penetration is deeper if the words about aChristian's participation in the divine nature (2 Pt 1.4) refer to thepresent life.

The Johannine writings speak of effects of grace as light and truth,but also as passing from death to life (Jn 5.24; 1 Jn 3.14) and anabundant sharing in Christ's life (Jn 10.10) through a rebirth in theSpirit (Jn 3.3). Insofar as man lives this divine life, he cannot sin (1 Jn3.6, 9). The Father and Son (Jn 14.23), and the Holy Spirit too (1 Jn4.13), dwell in him.

By far the deepest and richest penetration of grace is described inthe Pauline Epistles. In a progressive transformation (2 Cor 3.18) mendedicated to the Christ-mystery become a new creation (Gal 6.15; 2Cor 5.17) and the temples of God (1 Cor 3.16-17). They live asmembers of Christ (1 Cor 6.15). They are sons of the Father (Rom 8.14-

17; Gal 3.26) and are no longer coerced by the Mosaic Law fromwithout (Rom 7.4-6) but rather are moved interiorly by God's Spirit(Rom 8.14, 26-27), who moves the faithful, not only to the exteriorperformance of good works, but even to the inner act of will, whichGod works in them (Phil 2.13). On Him Christians depend for the verythought of good (2 Cor 3.5). Paul distinguishes different effects ofgrace: there are the greater gifts (1 Cor 12.31), accessible to all, i.e.,the abiding state of transformation and the movement to good acts


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spoken of above. There are also other *charisms or charismatic gifts,that are not given to all. Some receive diverse external roles, as thoseof apostles, prophets, and teachers (1 Cor 12.27-29; Eph 4.7-13); somereceive the gifts of tongues, of interpretation, of healing, etc. (1 Cor12.30).

Recipients of Grace. The OT does not teach clearly whom Godshows favor or gives grace to. Two themes, at first sight contradictory,run through the entire OT. Israel knows itself to be the specialpossession of God, dearer than other nations, because God has boundHimself by covenant to show favor to them (Ex 19.5). The favor ofbelonging to the chosen people is not extended to all; rather, God saysto Moses, "I ... show favors to whom I Will, I ... grant mercy to whom Iwill" (Ex 33.19), and to Malachia (1.3), "I loved Jacob but hated Esau."Yet, the apparently opposite theme also is primitive. Already in the callof Abraham, Israelite tradition represents God as saying, "In you shallall the nations of the earth be blessed" (Gn 12.3). And of the Servant of

the Lord, God says, "I will make you a light to the nations, that mysalvation may reach to the ends of the earth" (Is 49.6; cf. Is 42.6-7; Jer16.19-21), for "the Lord's mercy reaches all flesh" (Sir 18.11). He loveseven the Assyrians, the worst of men (Jon 4.11).The theme of the restriction of divine favor appears but little in the

Gospels (Mt 10.5-6; 15.24) and then only in such a way that it seems tobe but a temporary arrangement. The parable in Lk 17.7-10 seems toimply that one cannot earn a place in the kingdom. In contrast, thetheme of universal favor, grace, and mercy is strongly reaffirmed anddeveloped in the Gospels. The Father's love is such that He gave Hisonly Son (Jn 3.16). He loves all, including sinners (Mt 5.45), even the

greatest sinners (Mt 18.23-25; Lk 15.12-32; 18.13-14). He searches forsinners (Lk 15.3-9). He is not content merely with doing good to men,but, like a man whose intensity of love leads him to bind himself by avow, the Father wills to bind Himself by a new and eternal covenant inthe blood of His Son, for the "many" (Mt 26.28; the concept ofrabbim,"many," is more extensive and forceful than the English connotation).Although He does not really owe anything to man, He does owe it toHimself to keep His covenanted word. The Apostles are ordered topreach to all nations (Mt 28.18-20).

Both themes appear in clearly marked fashion in St. Paul. God wills allmen to be saved (1 Tm 2.4), for He has bound Himself in a new

covenant (1 Cor 11.25) in which an infinite price (1 Cor 6.20; 7.23)testifies to infinite love, in favor of each individual man (Gal 2.20) sothat He who has not spared even His Son will also give to believers allthings with Him (Rom 8.32). He will give even the grace to persevereuntil the end (1 Cor 1.5-8; 1 Thes 5.23-24; Phil 1.6), for He who hasbegun a good work in them will not leave it unfinished. The theme ofrestriction appears chiefly in Paul's teaching (Romans ch. 9; 1 Cor 1.26-31) that God's call and predestination are not given to all, and that it is


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not given according to human merits. The rule is: "I will have mercy onwhom I have mercy" (Rom 9.15), as seen in the OT example: "Beforethe children had yet been born or had done aught of good or evil ..., itis written: 'Jacob I have loved, but Esau I have hated' " ( Rom 9.11-13) .Yet Paul does not contradict himself. The quite diverse statements

belong to different contexts, and refer to quite different effects ofdivine favor. The texts of universal grace, considered in their context,refer to eschatological salvation; while in Romans ch. 9 the problem is:How does God choose nations for membership in the chosen people ofboth covenants? The solution is: Not by merits does God choose them[though those who do receive the special call can cut themselves offby infidelity, as did the Jews (Rom 11.20)]. But even without theprivileged condition of full membership in the chosen race, a man canbe saved (Rom 2.14-16). Paul knows that God wants all men to haveeven this privileged state, for He has sent Paul to preach to all theGentiles (cf. Ml 28.18-20). But in view of the limitations of human

means, not all can have it; a choice must be made. Thus, the clarity ofPaul explains and illumines the merely apparent contradiction in earlierScriptural passages.

Condition for the Reception of Grace. St. Paul stresses greatlythe gratuity of the call to full membership in the chosen people and ofthe grace of justification, the first step to eschatological salvation (Rom11.5-6; 4.1-6; see JUSTIFSCATION, 1). Justification does not depend onthe works of the Law (Rom 3.20, 28). Yet, with John (Jn 6.29; 3.18-21;8.44-47), Paul teaches also that the reception of justification dependson man's recognition and acceptance of God's favor, i.e., on *faith(Rom 3.28; 4.3; Gal 3.6). Grace comes to man through faith; the just

man lives by faith (Rom 1.17). This faith is not just an assent of mind,but includes also an act of obedience of one's will adhering to God(Rom 10.16; 2 Thes 1.8) and active charity (Gal 5.6; cf. 1 Cor 7.19).

A seeming contradiction appears in the scriptural teaching on thisfaith. On the one hand, all Scripture takes for granted that man candecide whether or not he will adhere to God in faith. Otherwise, all theexhortations of the Prophets, the Apostles, and Christ Himself would bevain. Nor could one deserve to be condemned (Mk 16.16) for thatabout which he could not do anything. Paul, too, presents faith as acondition in man's power, and exhorts all "not to receive the grace ofGod in vain" (2 Cor 6.1; cf. Jn 6.28-29). He urges the believers not to

grieve the Spirit (Eph 4.30).Yet, on the other hand, faith is a gift of God (Jn 6.37, 43-47, 65-66;

Eph 2.8; Phil 1.29) and, inasmuch as Pauline and Johannine faithinvolves an act of the will, Paul adds that it is God who works in manboth the will and the performance (Phil 2.13) and even the goodthought by which man sees the good that grace presents for hisacceptance (2 Cor 3.5). The seeming contradiction vanishes if oneholds fast to the precise words of St. Paul and does not go beyond


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them: unaided, one cannot earn the gift of grace (Eph 2.8); but it isoffered abundantly to all, for God wills all men to be saved (1 Tm 2.4),and His love has even engaged itself in a new covenant (1 Cor 11.25)with its price in Christ's blood (I Cor 6.20) in order to offer all graces(Rom 8.32) to every man. He is faithful and will do this. It is true, then,

that without His aid man cannot even move his will to accept God'sgrace or conceive the good thought of doing what leads to salvation; itis God who works in man both the will and the performance (Phil 2.13)and gives man the good thought (2 Cor 3.5).Yet the outcome is in man's control, for man can reject God's offered

gift. Paul entreats the faithful not to reject it (2 Cor 6.1). If man doesnot reject it, God will work in him both the will and the performance.Paul does not mean, of course, that man can of himself make adecision saying, as it were, "I will not reject this grace," for thatdecision would be a good will. It is God who works such a good will inman. But there must be another sense in which man can keep from

receiving grace in vain, for Paul urges man to do just that. It is not hardto see; it is grace that begins the work, showing man a good thought,and giving him a favorable attitude. Grace can and does go thus farwithout man's aid (though it will not go as far as consent without him).Since grace is already at work making this start without man, nodecision, nothing at all from man is needed for the good thought andfavorable attitude that grace makes to continue (though men could dosomething to remove them). This lack of interference, without anydecision, is enough to be a condition on which grace will continue andwork both the will and the performance. Of course, man cooperates inthis completion even though grace began without him. Other

interpreters, adhering less closely to the precise words of St. Paul,simply say that grace at once, at the outset, makes man able to movehis will to accept it. In both views, although without grace man ishelpless (Rom 7.14-25), man can do all things in Him who strengthenshim (Phil 4.13).

Grace and Merit. The gratuity of grace does not preclude merit. Foralthough the word merit is found neither in the OT nor in the NT, yetthe chief foundation of the notion of merit, God's promise to rewardgood, is already seen throughout all the OT (though retribution in afuture life is not clearly mentioned until the 2d century B.C.). Paul'semphasis on the gratuity of grace does not prevent him from teaching

that, after gratuitously receiving the means of merit, grace, theChristians who long for the *Parousia are given a crown of justice fromthe just Judge (2 Tm 4.8;2 Cor 5.10). But Paul insists that man does notearn reward in the same full and fundamental sense in which he earnspunishment. He merits in a lesser, secondary sense, since the gracesthat make him holy and move him to do good are a gift: "The wages ofsin is death, but the gift of God is life everlasting in Christ Jesus OurLord" (Rom 6.23).


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In making this distinction, Paul is bringing a out an implication of thefact that God is the Father from whom all fatherhood takes its name(Eph 3.15; Gal 3.26). Children can, in the fullest sense, earnpunishment, even disinheritance. But they need not and cannot meritthe basic love and care of their father. Similarly, man's hope of

reaching the Father's mansions is based on the truth, "if we are sons,we are heirs also" (Rom 8.17; Col 3.24). However, the Father requiresthat the faithful be conformed to His Son, Jesus Christ (which entailsmerit), for they are "joint heirs with Christ, provided however we sufferwith him that we may also be glorified with him" (Rom 8.17). Just asthe very merit of Christ did not strictly move the Father to grant mercyand grace (for He did not need to be moved, since He always lovedmen, and His spontaneous love sent His Son), so neither do man'sworks move the Father. His unearned love is the basic explanation ofall the good men are and have. Meritorious obedience is a humancondition, which, in His love of goodness and of mankind, the Father

wills to regard (though He gains nothing) as man's fulfillment of thecovenant founded by and on God's love that man has not earned.Bibliography: EncDictBibl 897-903. R. BULTMANN, Kittel ThW 2:475-

479. J. HASPECKER and F. MUSSNER, LexThK2 4:977984. P BONNETAIN,DBSuppl 3:701-1319. E. WRTHWEIN and G. STHLIN, RGG3 2:1632-37.J. GUILLET, Themes of theBible, tr. A. J. LAMOTHE (Notre Dame, Ind.1960) 26-93, L. CERFAUX, "La Thologie de la grce selon saint Paul,"VieSpirit 83 (1950) 5-19. J. BONSIRVEN, The Theology of the NewTestament, tr. S. F. L. TYE (Westminster, Md. 1963) 34-127, 130-139,251, 270-351.

Grace (in the Bible)A translation of the Gr. charis, which in profane Gr. meant that whichcauses joy, and in its scriptural use signified the gratuitoussupernatural gift of God, God's favor, resulting in the new economyand favors of external providence. In Hebrew it was usually hen (first,God's favor; then later, effects of that favor), A few times it wasrahamim (tender mercy), or raven (benevolent love), or hesed (dutifullove, which should cause kinsmen to help one another). The OT firststresses the favor of being God's chosen people, living in a kinshipbond (hesed) with him, since by the covenant he bound himself to actas father and go'el (kinsman-rescuer). The OT mentions other effects,

esp. beraka (blessing), which gives joy, strength, fullness of life, specialrelationship to God, and wisdom, making one spiritually perfect. TheSynoptic Gospels give a similar picture: Grace brings man under a newcovenant (Mt 26.28) into the kingdom of the Father (Mt 22.1-14) as hischildren (Mt 6.9-10) who must. imitate him (Mt 5.48). John stressesgrace as light and truth, passage from death to life (Jn 5.24), a share indivine life (Jn 10.10) through rebirth (Jn 3.3). Paul pictures progressivetransformation making man a new creation (Gal 6.15), a temple of the


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Spirit (1 Cor 3.16-17), a member of Christ (1 Cor 6.15), son of theFather (Rom 8.14-17), no longer coerced by external law (Rom 7.4 6),but moved inwardly by the Spirit (Rom 8.14), who effects both exteriorperformance of good and the inner act of will (Phil 2.13) and even thethought of good (2 Cor 3.5). Paul distinguishes greater gifts (1 Cor

12.13) open to all, conferring the above effects, and charismatic gifts,giving roles as apostles, prophets, teachers, or gifts of tongues,interpretation, healing, etc., (1 Cor 12.30).There is a theme of restriction and another of universality in the OT's

treatment of the receiver of grace. Restriction appears in the fact thatIsrael is a special peoplea favor not given to all, nor from merit (Ex33.19). Universality appears in Gen 12.3 and Is 49.6 and in otherpassages that foretell the call of all nations. The NT seldom expressesrestriction (e.g., Mt 10.5-6; Rom 9; 1 Cor 1.26-31), but oftenuniversality: the Father gave the Son for all (Jn 3.16), even sinners (Mt5.45; 18.23-25; Lk 15.3-9) and has even bound himself in a new,

eternal covenant (Mt 26.28; 1 Cor 11.25) in which the infinite price (1Cor 6.20) for each individual (Gal 2.20) testifies to infinite love, so thathe wills to give all graces (Rom 8.32), even perseverance to the end (1Cor 1.5-8; 1 Th 5.23-24). The two themes are compatible: restrictivestatements refer to internal grace aimed immediately at eternaleschatological salvation; universal statements, to his will that all besaved (1 Tim 2.4), and the fact that one can be saved without theexternal favor (Rom 2.14 16). Not only the external favor, but evenjustification, the first step to eschatological salvation, is gratuitous(Rom 11 6; 4.4), not depending on works of the Law (Rom 3.20, 28) Yetreception of justification depends on faith (Rom 1.17; 3 28), which is

not only intellectual assent but also confidence, obedience of willadhering to God (Rom 10.16), and active love (Gal 5.6). This conditionis in our power: Paul urges that the grace be not received in vain (2 Cor6.1). Although we cannot earn justification, it is Offered to all; sinceGod wills all saved and bound himself in covenant to offer all graces toeach man (Rom 8.32; Gal 2.20). Though we cannot even accept graceby our own power (Phil 2.13), we can reject or not reject. Gratuity doesnot preclude merit. "Merit" does not occur in Scripture, but its basisdoes (2 Tim 4.8; 2 Cor 5.10). But we earn only on a secondary level, inthat the Father has bound himself by covenant and promises toreward. Yet, the basic reason he gives is still because he is our Father.

We can reject grace even in a basic sense (cf. Rom 6.23).BIBLIOGRAPHY: J. Bonsirven, Theology of the New Testament(tr. S. F.

Tye, 1963) 34-127; 130-139; 251; 270-351.

grace (in the bible)

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