There is no salvation for Man apart from the grace of God in Christ. The Bible affirms that it is ‘by grace you have been saved through faith’ (Eph. 2:8). Salvation by grace through faith is what separates Christianity from other religions in the world which are works-based.
Also, salvation has always been by grace from the first book of the Bible to the last.
But what does the word ‘grace’ biblically mean?
To answer this question, it is helpful to remember that a word can mean one thing in one communication context, and quite another in a different setting.
Take the word ‘running’ for example. Suppose I say ‘that man who is running for the presidency is my uncle,’ and then I say ‘that boy running on the road is my cousin,’ and afterward I say ‘Michael has a running stomach.’
In all three cases I used the same word ‘running,’ but I did not really have the same precise meaning in mind. The same goes for particularly the Greek word for ‘grace.’ Meaning is always contextual.
The Meanings of the Word Grace
In the same way, the words χάρις and χαρά are rich and therefore contextual in meaning. For example; on the one hand, χάρις could refer to a ‘winning quality or attractiveness that invites a favorable reaction’ and thus translated as ‘graciousness, attractiveness, charm, winsomeness’ (BDAG). This is its translation in Luke 4:22 and Col. 4:6.
Χάρις is also used to mean ‘a beneficent disposition toward someone’; and thus, translatable as ‘favor, grace, gracious care/help, goodwill.’ Here, someone does something good for someone freely and willingly, without obligation. A case in point is Rom. 3:24, Gal. 1:15, Eph. 1:6, 2 Thess. 2:16 et al.
In the second sense just above, the benevolent one acts, and the recipient receives. In scripture, often God is the benevolent one, and human beings are the recipients who experience His graciousness in an unmerited manner.
The third sense of the word Χάρις is one of ‘practical application of goodwill, (a sign of) favor, gracious deed/gift, benefaction.’ Here, we would speak of a state of being favorable because of God’s gracious act in Christ.
As Fredrick William Danker would state, ‘Christians stand ὑπὸ χάριν under God’s gracious will as expressed in their release from legal constraint Rom. 6:14.’
The fourth sense of the word Χάρις is that of an ‘exceptional effect produced by generosity, (thus) favor’ which go beyond those associated with a specific Christian status. Thus, the grace of God produces special effects in the recipients rendering them prepared for a specific task, as we see in 2 Cor 8:1, Rom. 1:5, Rom. 12:3, etc.
The fifth (and last) meaning of the word Χάρις refers to a ‘response to generosity or beneficence’ and therefore meaning thanks and gratitude. The Greek word for Thanksgiving is ευχαριστία (eucharistía), and you can see the word Χάρις in it.
Whether in the Hellenistic world or in Scripture (itself set on the background of the Greco-Roman world), gratitude was the appropriate response to the Deity for benefits conferred. So, we respond to God’s graciousness with thankfulness. And both grace and gratitude have the same root word.
The truth that grace is a gift is even seen in the fact that gifts in Greek are called χάρισμα (charisma).
The Doctrines of Grace
Doctrine is a given teaching or system of thought. One Greek word translated so is δόγμα (dogma) meaning ‘a formal statement concerning rules or regulations that are to be observed,’ as in Acts 16:4-5. It can also mean ‘something that is taught as an established tenet or statement of belief.’ This second sense is brought out better by the Greek word διδασκαλία (didaskalia).
It is in the latter sense that I mean by ‘The Doctrines of Grace.’
The doctrines of Grace are wholesomely biblical and historically established teachings concerning God’s graciousness towards Mankind in particular and creation in general. They survey God’s goodwill toward those He chose in Christ before the foundation of the world, and the end for Creation.
Steven Lawson in his article TULIP and the Doctrines of Grace insists that ‘The central truth of God’s saving grace is succinctly stated in the assertion, “Salvation is of the Lord.” This strong declaration means that every aspect of man’s salvation is from God and is entirely dependent upon God.’
In my article series, I will hope to cover, summarily, of course, Man’s salvation history, from God’s foreknowledge and election (also called predestination) to Man’s glorification through effectual (inward) calling and regeneration (also known as being born again), justification, and sanctification.
This chain (foreknowledge-predestination-calling-justification-[sanctification]-glorification) is very strong, vital, and unbreakable, and each unit is wide and warrants an article on its own.
As I mentioned, there is no salvation of Man apart from the grace of God. For this reason, the reader should hope to see God’s graciousness through His foreknowledge and predestination of the Elect unto salvation. We should expect grace, in its deep diversity of meaning, to be the basis of Man’s regeneration, justification, sanctification, and glorification.
I will not attempt to answer every question through this series, because there is much that could be accomplished in simple blog posts. And this article was meant to be introductory.
Next week we shall begin with God’s foreknowledge and its relation to election/predestination of those that are saved, to what end they are predestined, and the graciousness of God in the election of believers.
Cited Works: Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, ed. Frederick W. Danker, 3rd ed. (Chicago: University of Chicago Press, 2000)
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