True Grace (Part 2)

Introduction

In our last lesson we looked at some places where the grace word is used that cause a challenge to the generally accepted definition of grace.

Our conclusions were that:

It may be merited, it may be unmerited.

It may have degrees of merit.

It can be responsive to action it can preclude any action.

It can be requested or given without request.

It can be offered and accepted or offered and refused.

What we certainly cannot say is that grace excludes participation.

Additionally, we considered some secular usage of the word in first century life.

It infused relationships of patronage and was a normal aspect of life.

Grace involved rules that were well understood even if generally unwritten.

In this lesson we will think about God’s grace toward us and our response to His grace.

God’s Grace to Men

We live in the constant state of receiving (common) grace from God (Matt. 5:45; Acts 17:25; Jas. 1:17).

He has extended a more specific offer of grace to all men (Rom. 5:8; Tit. 2:11).

Even His instruction is grace (Lk. 4:22; cf. Gen. 6:8).

Honor, Patronage, Kinship & Purity: Unlocking New Testament Culture Jesus, the Mediator of God’s Favor

Jesus’ ministry of teaching could also be considered a gift (and not something the crowds endured in order to receive gifts!), since good advice and guidance were valued and valuable commodities. Seneca (Ben. 1.2.4), for example, includes “advice” and “sound precepts” amidst the various kinds of assistance a friend or patron would give.

Suffering can be received as grace (Acts 5:41; Phil. 1:29-30).

Being allowed to give can be a grace (2 Cor. 8:4).

God is credited with everything His grace produces (1 Cor 15:10).

Reciprocal Grace

Because we think about the grace of God through the lens of sixteenth-century Protestant polemics against “earning salvation by means of pious works,” we have a difficult time hearing the New Testament’s own affirmation of the simple, yet noble and beautiful, circle of grace.

Gratitude is the foundation of a proper response to grace received (Heb. 12:28).

We express this through proclamation of His name (Lk. 12:8-9).

We proclaim it in deeds that bring glory to our great patron (Matt. 5:16).

We strive to live worthily of the grace received (1 Thess. 2:12; cf. 1 Cor. 15:10).

Loyalty and trust are reasonable expectations in a grace relationship (1 Pet. 1:5-13).

So this is why obedience and grace can be harmonious concepts (Rom. 6:12-18).

This relationship is MORE demanding not less.

This relationship is much to be desired over the less demanding legal one.

We don’t consider commands as mere legal transactions but rather as instructions from a patron (Jn. 15:14).

I consider myself as a client to a several people in my life.

I will always be indebted and obligated to Tom Holley.

Grace Extended

We are not only to respond directly to God with grace, but also to imitate it in our relationships with others.

The giving of grace to the poor is considered giving back to God (Matt. 25:31-46).

But it is also mere stewardship of His gifts to us (2 Cor. 9:10-13).

To go one further, we become the “clients” in all our giving because God has made us debtors to all (Rom. 1:14-15).

What would it change if we viewed every relationship through the lens of being beneficiaries (Matt. 5:39-42)?

We would find ourselves owing love to everyone (Rom. 13:8).

Conclusion

God has lavished you with grace upon grace.

What is your response? We will talk a little more about that tomorrow night, but do you have the sense of gratitude that says, I would do anything for Him?

Do you mean it?

Then come even if you don’t know what will be demanded knowing that you would consent to any demand.