Restoring Biblical Grace

There is a tremendous amount of talk concerning grace coming from pulpits, Sunday school classes, and Bible study groups. Conversations about grace occur in many different formats and forums. Congregations across denominational lines include the term “Grace” in their names. We in the Restoration Movement are fortunate to have the excellent works of Dr. Jack Cottrell to aid us in our understanding of biblical grace.i  

Despite all the teaching, preaching, and conversations about God’s grace, there is one vital aspect of grace we may be missing in our interpretation of the Bible. There are some questions that need to be asked and answered to determine what could be lacking in our proper understanding of biblical grace. 

What does it mean for God to be gracious? How does our current culture look at gift-giving? When Paul preached about God’s grace, what did his original audience understand about gift-giving? Would Paul agree with much of the current teaching about God’s grace? And, most importantly for this article, what is our response to the gifts of God? 

In our attempt to restore New Testament Christianity we must always be mindful of the original authors and audiences of the New Testament writings. These people lived in a culture that is radically different than ours. In studying the Scriptures, we will always be strangers traveling in a strange land. To properly interpret the Word of God, we must always do so with an understanding of the cultural norms of the original parties. The goal of interpretation is to determine the original author’s original meaning to the original audience. The meaning the text had for the target audience is the same meaning it has for us today. The text can never mean what it never meant. If we seek to be fair to the original writers, we must be considerate readers. Respectful students of the Bible will make the concerted effort to bring to their study the cultural reference points of the biblical writer and his audience. This means we must leave behind our cultural customs and practices and enter their world of managing resources and meeting needs. Matthew writes his gospel to an audience with shared basic presuppositions on how life was lived out in their culture. When Paul writes to a congregation, he writes to his target audience who shares the same fundamental premises concerning how things work in their society. Fortunately for us, there exists a plethora of information that gives us the ability to know how the originals viewed life and how their cultures worked.ii As careful students of the Word, we use this knowledge to arrive at a correct interpretation of the Word. 

Greco-Roman as well as Jewish society was based upon a culture of honor and shame.iii Eighty percent of the world’s population today continues to operate based on an honor and shame culture.iv 

Honor in these cultures can be ascribed or achieved. Ascribed honor is acquired passively. Achieved honor is pursued. One way honor is ascribed is through family lineage. A person is ascribed honor based on his or her family. This is one of the reasons for the extensive genealogies of Jesus in both Matthew and Luke. Both writers put forth Jesus’s family tree to prove He is worthy of the highest honor. His honor sets His place in the social structure. Adoption can also be a means of ascribing honor. When a person is adopted, they then have the honor of the father. This is why adoption is such an important New Covenant concept. 

Honor can be achieved through virtuous acts. One of the honor-producing virtues is generosity. 

The ancient world accomplished its community growth and expansion because of benefaction.v Unless an individual was willing to pay for the construction of public buildings and services, nothing would happen. Herod the Great is an example of this principle. Herod paid for the construction of the Temple in Jerusalem. He financed the building from the ground up of Caesarea Maritima with its magnificent man-made harbor. He then named it after his benefactor, Caeser Augustus. He also built magnificent security centers at Masada and the Antonia Fortress to protect the city of Jerusalem. The Antonia Fortress was named in honor of another of Herod’s benefactors, Mark Antony. There are other examples of benefactors in the New Testament. The centurion whose slave was deathly ill, sent Jewish elders to Jesus. Their plea for Jesus to intervene was based upon the centurion’s benevolent act. “When they reached Jesus, they pleaded with Him earnestly, saying, "He is worthy for You to grant this, because he loves our nation and has built us a synagogue" (Luke 7:4-5).vi The Jewish people considered the centurion honorable (worthy) because he built them a synagogue. Luke informs us Cornelius was a benefactor to the Jews. “There was a man in Caesarea named Cornelius, a centurion of what was called the Italian Regiment. He was a devout man and feared God along with his whole household. He did many charitable deeds for the Jewish people and always prayed to God” (Acts 10:1-2). Jesus speaks of Gentile kings as benefactors (Luke 22:25). Paul states Phoebe has been a benefactor to many, including himself (Romans 16:1-2). 

The benefactor provides something to his or her client. Benefaction is based upon the Greek word “charis.” “Charis” has multiple meanings,vii and the context will determine the correct meaning. To properly interpret the meaning of a word, we must jettison our understanding of the use of words in English and listen carefully to the meaning of words in the original language by the original authors and audiences. It can mean “beauty” or “charm.” It may mean “favor” bestowed as an act of benevolence based upon the generosity of the giver. It can refer to a gift given freely out of the giver’s goodness. It can also mean the response given back to the giver by the recipient through a show of gratitude. To show gratitude is to pay back benefit for benefit. This meaning predominates in the documents of the Hellenistic period.  

Paul continued to remain in prison at Caesarea because Festus, “wished to do a favor (charis) for the Jews” (Acts 24:27). The chief priests and the leaders of the Jews then ask the procurator Festus to grant them a favor (charis) by transferring Paul to Jerusalem to stand trial (Acts 25:3). When he returns to Caesarea, Festus calls Paul before the judge’s seat and asks Paul if he is willing to go to Jerusalem as a favor (charis) for the Jews (Acts 25:9). Festus knew if he did something for the Jews, they would be obligated to do something for him. 

God is the ultimate benefactor. As Barnabas and Paul tell the crowds in Lystra as they attempt to offer sacrifices to them, 

Men! Why are you doing these things? We are men also, with the same nature as you, and we are proclaiming good news to you, that you should turn from these worthless things to the living God, who made the heaven, the earth, the sea, and everything in them. In past generations He allowed all the nations to go their own way, although He did not leave Himself without a witness, since He did what is good by giving you rain from heaven and fruitful seasons and satisfying your hearts with food and happiness. (Acts 14:15-17) 

God as benefactor shows favor (charis) to those He chooses to bless. The angel Gabriel informs Mary, the mother of Jesus, that she has “found favor (charis) with God” (Luke 1:30). Luke tells us, “And the child grew and became strong, filled with wisdom. And the favor (charis) of God was upon him” (Luke 2:40, ESV). At the age of twelve, “Jesus increased in wisdom and in stature and in favor (charis) with God and man” (Luke 2:52, ESV). Likewise, “The Word became flesh and took up residence among us. We observed His glory, the glory as the One and Only Son from the Father, full of grace (charis as favor) and truth” (John 1:14). In Acts, we read, “And the apostles were giving testimony with great power to the resurrection of the Lord Jesus, and great grace (charis as favor) was on all of them” (Acts 4:33). Acts 6:8 tells us that “Stephen, full of grace (charis as favor) and power, was performing great wonders and signs among the people.” 

Paul uses this idea of charis as favor in many of his salutations and closings, as do many of the other New Testament authors. Paul acknowledges to the disciples at Rome that he is under God’s favor (charis) as he works as an apostle of Christ (Romans 1:5; 12:3; 15:15). Peter informs the church that suffering, “brings favor (charis) if, mindful of God's will, someone endures grief from suffering unjustly. For what credit is there if you sin and are punished, and you endure it? But when you do what is good and suffer, if you endure it, this brings favor (charis) with God” (1 Peter 2:19-20). 

God chooses to display His goodness to all through His gift giving. How should humanity respond to God’s goodness? Jesus tells the healed Gerasene demonic to, "’Go back home to your own people, and report to them how much the Lord has done for you and how He has had mercy on you.’ So he went out and began to proclaim in the Decapolis how much Jesus had done for him, and they were all amazed” (Mark 5:19-20). This would have been an acceptable means of reciprocating the gift of healing received by the man. Public praise and thanksgiving are expected to give honor (glory) to the benefactor. 

The writers and addressees of the New Testament books lived in a society based upon the social structure of patron/client relationships.viii In order to gain access to supplies, security, or prospects for employment and advancement, one needed a patron. A patron is one who is better off in terms of position and possessions than the client. The client would seek favor from one who either possessed what the individual wanted or had access to the one who did possess the desired gift. Therefore, one of the most valuable gifts a person could give to another is access. Access meant that the client could speak directly to the more powerful patron who could actually distribute the gift. The original patron then became a broker or mediator.  

Jesus is our gift from our benefactor the Father. Jesus is also our patron because He gives freely to us. He is also our mediator who gives us access to the Father. Likewise, the Holy Spirit is our gift from our benefactor the Father. He too, is our patron who gives to us. Similarly, He is our mediator as well. 

Reciprocity is a social convention foundational to the patron/client relationship. This social contract dictates that when a person (client) receives a gift (charis) freely given by another (patron) the recipient of the favor is obligated to respond to the giver with good will and to return gifts to the patron. Thus, the patron/client relationship mandates mutual obligations. In other words, a gift received requires a gift returned. When grace (charis) is mentioned in the New Testament it is understood on the basis of reciprocity within a patron/client relationship. Every author and every audience would immediately understand this principle and accept it. 

Paul describes this universal principle when he writes to the Corinthians about the collection for the congregation at Jerusalem:  

Therefore, I considered it necessary to urge the brothers to go on ahead to you and arrange in advance the generous gift (eulogia)ix you promised, so that it will be ready as a gift (eulogia) and not as an extortion. Remember this: The person who sows sparingly will also reap sparingly, and the person who sows generously will also reap generously. Each person should do as he has decided in his heart—not reluctantly or out of necessity, for God loves (prefers) a cheerful giver. And God is able to make every grace (charis as favor) overflow to you, so that in every way, always having everything you need, you may excel in every good work. As it is written: He scattered; He gave to the poor; His righteousness endures forever. Now the One who provides seed for the sower and bread for food will provide and multiply your seed and increase the harvest of your righteousness. You will be enriched in every way for all generosity, which produces thanksgiving to God through us. For the ministry of this service is not only supplying the needs of the saints, but is also overflowing in many acts of thanksgiving to God. They will glorify God for your obedience to the confession of the gospel of Christ, and for your generosity in sharing with them and with others through the proof provided by this service. And they will have deep affection for you in their prayers on your behalf because of the surpassing grace (charis) of God in you. Thanks (charis) be to God for His indescribable gift (dorea)x (2 Corinthians 9:5-15). 

Much of the current teaching about grace is based upon our contemporary culture’s understanding of a gift freely given. We are told that when a gift is freely given that nothing is expected in return. In fact, we are told that a gift is not actually a gift if the giver expects something in return. When this understanding of a gift enters into our interpretation of the Bible then false doctrine is produced. This horrible misunderstanding of Biblical grace creates “cheap grace.”xi Cheap grace believes God wants to give and give, and He expects nothing in return. Paul never preached cheap grace! He preached a costly grace! A grace purchased by the shed blood of Christ. A grace that requires its recipients to deny themselves, take up their cross, crucify their fleshly desires, and follow Christ in every way. Paul preached grace based upon the principle of reciprocity. Paul taught that when one receives a gift from God the receiver obligates himself to God in a binding relationship of mutual giving. Everything God gives is excellent and He expects those who take His gifts to give excellence in return. 

How does one respond to God’s good gifts? First and foremost, by being grateful with a willingness to constantly proclaim and witness to the goodness and generosity of God our Benefactor and Patron. This is Paul’s meaning when he states, “Indeed, everything is for your benefit, so that grace (charis as thanks), extended through more and more people, may cause thanksgiving to increase to God's glory (honor)” (2 Corinthians 4:15). Paul instructs the congregation at Colossae to, “Let the message about the Messiah dwell richly among you, teaching and admonishing one another in all wisdom, and singing psalms, hymns, and spiritual songs, with gratitude (charis as thanks) in your hearts to God” (Colossians 3:16). This is a prominent teaching in Paul’s letters.xii  

We should be willing to suffer for Christ because He suffered for us so that we can be coheirs with Him and bring honor (glory) to God (Romans 8:17; Philippians 1:29; 1 Peter 2:20). In addition, we are obligated to reciprocate God’s kindness and generosity by being obedient to Him in all things. Remember: Love for God is proven by our obedience to God’s Law. Jesus plainly taught, "If you love Me, you will keep My commands” (John 14:15). 

Here are some things to ponder: 

Do I grasp the costliness of grace? 

Do I understand that accepting God’s grace obligates me to respond in obedience to His gift?  

Am I willing to reciprocate my best because God always gifts me His best?  

Will I do more publicly to honor God by sharing with others my testimony about the goodness of God?