Charis
The
word “grace” is not always used in the same sense in Scripture, but has a
variety of meanings. In the Old Testament we have the word chen (adj. chanun),
from the root chanan. The noun may denote gracefulness or beauty,
Prov. 22:11; 31:30, but most generally means favour or good-will.
The Old Testament repeatedly speaks of finding favour in the eyes of God or of
man. The favour so found carries with it the bestowal of favours or blessings.
This means that grace is not an abstract quality, but is an active, working
principle, manifesting itself in beneficent acts, Gen. 6:8; 19:19; 33:15; Ex.
33:12; 34:9; I Sam 1:18; 27:5; Esth. 2:7. The fundamental idea is, that the
blessings graciously bestowed are freely given, and not in
consideration of any claim or merit.
Charis
In
the New Testament, “Grace” derives from the Greek, charis. In secular
Greek, charis was related to chairo, “to rejoice.” As far back
as Homer it denoted “sweetness” or “attractiveness.” In the New Testament,
“grace” (156 times) takes on a special redemptive sense in which God
makes available his favor on behalf of sinners, who actually do not
deserve it. Charis came to signify “favor,” “goodwill,” and
“lovingkindness” — especially as granted by a superior to an inferior (Luke
1:30; 2:40, 52; Acts 2:47; 7:46; 24:27; 25:9). It may denote the kindness of
beneficence of our Lord, II Cor. 8:9, or the favour manifested or bestowed by
God, II Cor. 9:8 (referring to material blessings); I Pet. 5:10. Furthermore,
the word is expressive of the emotion awakened in the heart of the recipient of
such favour, and thus acquires the meaning “gratitude” or “thankfulness,” Luke
4:22; I Cor. 10:30; 15:57; II Cor. 2:14; 8:16; I Tim. 1:12. In most of the
passages, however, in which the word charis is used in the New
Testament, it signifies the unmerited operation of God in the heart of man,
affected through the agency of the Holy Spirit. While we sometimes speak of
grace as an inherent quality, it is in reality the active communication of
divine blessings by the inworking of the Holy Spirit, out of the fulness of Him
who is “full of grace and truth,” Rom. 3:24; 5:2, 15; 17:20; 6:1; I Cor. 1:4;
II Cor. 6:1; 8:9; Eph. 1:7; 2:5, 8; 3:7; I Pet. 3:7; 5:12.
How Can I Access God’s Grace?
Grace
is accessed initially at the point of gospel obedience.
It
is shocking that so many sincere people are unaware of the fact that “grace”
and “obedience” are not enemies. Paul affirmed that grace is accessed by faith
(Rom. 5:1-2; Eph. 2:8-9).
It
is not, however, a faith void of loving response to God. It is an active faith
(James 2:21-26).
Consider
this fact. In Ephesians 2:8, the apostle states that one is “saved by grace
through faith.” Later, in the same document, he says that sinners are “cleansed
by the washing of water with the word” (5:26).
“Saved”
and “cleansed” represent the same idea. Further, scholars almost universally
acknowledge that the “washing” is an allusion to baptism. It is clear,
therefore, that the reception of grace, by means of the “faith” system,
includes immersion in water.
Again,
note that eternal life is the result of grace (cf. “grace of life,” 1 Pet. 3:7,
i.e., life resulting from grace). But one experiences that “life” when he is
raised from the water of immersion (Rom. 6:4). Heaven’s grace plan system
includes obedience.
To
express the matter another way, Christ “saves us, through the washing of
regeneration [acknowledged to be a reference to baptism], and the renewing of
the Holy Spirit.” Yet this is equivalent to being “justified by his grace”
(Tit. 3:5, 7).
Obedience
and grace do not stand in opposition to one another.
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