When “Grace” Doesn’t Mean “Grace”

The title of this article is a bit misleading. Dr. Jack Cottrell helped us to understand that grace in Scripture does not just mean “unmerited favor,” the most common definition, but that it refers to unmerited favor where punishment was deserved. However, the Greek word (charis), usually translated “grace,” sometimes denotes concepts that do not seem to imply “unmerited.” In our English translations, we do not really notice that other words have been used to translate charis. For example, Mary found favor with God in being chosen to be the mother of His Son (Lk 1:30). Certainly, Mary was a sinner, but that does not seem to be involved in this usage. The grace of God was upon the boy Jesus (Lk 2:40,52), definitely without sin. In Lk 4:22, His words were said to be “of grace”, but this would be the only reference in the Gospels of His using the word in the sense of Eph. 2:8—most modern versions translate it here as “gracious.” Luke often uses the word in the sense of favor, credit, or thanks. The word is also often used in letters in the sense of “greetings” (1 Cor 1:3) or even “farewell” (Rom 16:20; 2 Tim 4:22), a common practice in Greek letters, similar to the Jewish shalom (e.g., Rom 1:7). It also frequently refers to giving thanks for a favor.

However, this article is not about those other translations or meanings of the word charis. Rather, as we read through the letters in the New Covenant Scriptures, we often run into this word, translated “grace,” where a special definition seems to be meant. Certainly, in the vast majority of times, the usual definitions, as described above, are correct. Nevertheless, the word in some cases (perhaps 20-30 times) means more than what we understand when we speak of salvation by grace or when it simply refers to a favor or a giving of thanks..

When we examine what is involved in these other references, we can definitely see a connection with salvation and yet also something beyond that. Indeed, studying these rarer uses of the word might also give us a better understanding of its usual sense.

The key verses to understanding this specialized meaning of “grace” are Ephesians 3:2,7. The apostle Paul writes, “Surely you have heard about the administration of God’s grace that was given to me for you . . . . I became a servant of this gospel by the gift of God’s grace given me through the working of his power.” (See also Rom 12:3.) A proper understanding of this “grace” requires us to look at the context. What was this “grace” given to Paul? He himself explains that  “this grace was given me: to preach to the Gentiles the unsearchable riches of Christ, and to make plain to everyone the administration of this mystery, which for ages past was kept hidden in God, who created all things” (3:8-9). Although Paul was saved by grace, that’s not what he means by “the gift of God’s grace” in 3:7. His “grace” was his ministry. See also 1 Cor 3:10, “By the grace God has given me, I laid a foundation as an expert builder”; and 15:10, “But by the grace of God I am what I am, and his grace to me was not without effect. No, I worked harder than all of them—yet not I, but the grace of God that was with me.” In Gal 2:9, he refers to the “grace” given to him, in reference to his being an apostle to the Gentiles.

How does this usage (grace = ministry) help us understand other passages where “saved by grace” does not seem to be the meaning?

Paul writes in 4:7, “But to each one of us grace has been given as Christ apportioned it.” Salvation is not the subject here, but rather the ministry (service to Christ) that has been given to each believer. The church itself has been given four classes of leaders: apostles (inspired teachers, church planters, and witnesses to the resurrection of Christ), prophets (inspired teachers and perhaps also church planters in the first century church), evangelists (preachers of the word, church planters and equippers in all ages), and shepherds and teachers (4:11). The shepherds and teachers are in the same category (local congregational servants of the word) although they do not necessarily have the same function—a person can be a teacher without the formal designation/ordination/authority of an elder. These leaders, gifts to the church, are given for the purpose of equipping the body of Christ for ministry (4:12).

1 Peter 4:10-11 speaks of this same special usage of the word grace. “Each one should use whatever gift he has received to serve others, faithfully administering God’s grace in its various forms. If anyone speaks, he should do it as one speaking the very words of God. If anyone serves, he should do it with the strength God provides, so that in all things God may be praised through Jesus Christ.” Notice that he divides this “grace” into two categories: speaking and serving. Some have speaking or teaching gifts; others have serving gifts. The leaders in Ephesians 4:11 have been given the task of “administering God’s grace” through speaking—not that they do not also sometimes “serve” (in the sense used by Peter). In Acts 6, the apostles made the same distinction between “the ministry of the word” (6:4) and “waiting on tables” (6:2).

Indeed, our “grace” is to be determined by our “gifts.” “We have different gifts, according to the grace given us” (Rom 12:6). Each grace or ministry is to be used in accordance with our faith, which is how we are to measure our use of that grace (12:7). How do you know what your ministry (grace) is? What are your gifts (abilities), your vision of needs to be met, your opportunities, and in what do you see yourself finding true satisfaction—the sense of eureka, I’ve found it!—in your service to God?

We have a specific example of this use of the word “grace” in 2 Corinthians 8-9. Paul writes about the “grace” that God had given the Macedonian churches (8:1). Yes, they had been saved by grace, but that is not what he means there. “Out of the most severe trial, their overflowing joy and their extreme poverty welled up in rich generosity. For I testify that they gave as much as they were able, and even beyond their ability. Entirely on their own, they urgently pleaded with us for the privilege of sharing in this service to the saints” (8:2-4). He then compares their “grace” with his request to the Corinthian believers that they “bring also to completion this act of grace on your part” (8:6). The words “act of” in the NIV are not in the Greek text. In 8:7 he calls it “this grace.” In 8:19 he calls the offering itself, “grace.”

What do we learn from this special use of the word “grace”? Certainly, it comes as a result of our being saved from our sins by the grace of Christ. However, it also involves an understanding on our part that God’s grace is to be shared, not just in preaching the gospel, but also in exercising the gifts/abilities/talents He has given us in Christ for the purpose of serving Him, His body, and our fellow man. One more thing, though, note that God’s grace is never just forgiving our sins through the blood of Christ but also empowering each of us through His resurrection. In Ephesians 1:17-23, Paul refers to the resurrection power of God for the purpose of empowering Christ’s body, the church.

We need, therefore, to look more closely at familiar passages, like the letters where “grace” is often seen to be just “hello” or “goodbye.” Rather, they are expressions of the desire for God to be at work in His people. “Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need” (Heb 4:16).