2. Distinguishing some key terms…
Justice: God gives us
what we do deserve
Grace: God gives us what
we don’t deserve
Mercy: God doesn’t give
us what we do deserve
4. Definitions
The Concise Oxford Dictionary defines the
adjective ‘just’ as ‘acting or done in accord with
what is morally right and proper, deserved, right
in amount etc.’ The noun ‘justice’ is defined as
‘just conduct, fairness, exercise of authority in
maintenance of right, due allocation of reward of
virtue and punishment of vice’. Even magistrates
are given the title; ‘Justice of the Peace’, and ‘Mr
Justice’ so-and-so.
5. The English Imperial Dictionary, Webster, and others, give as one
definition of Justice, "vindictive retribution;" and define "vindictive" to be
"revengeful, given to revenge." Bellamy takes up the point with a
manifest relish: "Vindictive justice is a glorious and amiable perfection
of Deity. The ejection of the sinning angels out heaven down to eternal
darkness and despair, turning our first parents out of paradise, and
dooming them and all their race to death, and the final sentence to be
passed on apostate angels and apostate men, at the day of judgment,
are all perfect in beauty. The divine character, as exhibited to view in
these facts, is altogether glorious; for it is a glorious thing in God thus to
punish sin according to its desert.
Therefore,
It can be owing to nothing but criminal blindness, to the spirit of a rebel,
of an enemy, in any of God's subjects, that the glory of his character, as
thus exhibited, does not shine into their hearts. .... And, therefore, no
sooner is a sinner renewed by the regenerating influences of the Holy
Spirit, but he begins to see the beauty of vindictive justice. The. law, as
a ministration of death, now begins to appear glorious ; for now he
begins to see things as they be. For now his eyes are opened. .... And
vindictive justice being a glorious and amiable perfection, it was a
glorious and amiable thing in God to bruise Christ, and put his soul to
grief, who had espoused our cause, and appeared as our
representative."—Essay on the Nature and Glory of the Gospel of
Jesus Christ, &c. By Joseph Bellamy, D,D., pp. 127 - 130. Edit. 1795.]
6. The Bible says that God is just, but it is His
character that defines what being just really is.
He does not conform to some outside criteria.
Being just brings moral equity to everyone.
When there are evil acts, justice demands there
be a penalty. Since God is perfect and has never
done evil, no penalty would ever be necessary;
however, because of His love, God paid the
penalty for our evil deeds by going to the cross
Himself. His justice needed to be satisfied, but
He took care of it for all who will believe in
Jesus.
7. The frequency of justice is sometimes
missed by the reader due to a failure to
realize that the wide range of the Hebrew
word mishpat (O.T.) particularly in
passages that deal with the material and
social necessities of life
8. Theologically speaking the
cardinal virtue justice is
explained as rendering to
people their due.
Heribert Jone, Moral Theology, The Newman Press 1956, #112
9. Justice has two major aspects
It is the standard by which penalties are
assigned for breaking the obligations of
the society.
10. Justice is the standard by which the
advantages of social life are handed out,
including material goods, rights of
participation, opportunities, and liberties. It
is the standard for both punishment and
benefits and thus can be spoken of as a
plumb line. “I shall use justice as a plumb-
line, and righteousness as a plummet”
Isaiah 28:17, REB
11. Often people think of justice in the Bible only in
the first sense as God's wrath on evil
This aspect of justice indeed is present,
such as the judgment mentioned in John
3:19. Often more vivid words like “wrath”
are used to describe punitive justice (Rom.
1:18).
12. Justice in the Bible very frequently
also deals with benefits
Cultures differ widely in determining the
basis by which the benefits are to be justly
distributed.
For some it is by birth and nobility.
For others the basis is might or ability or merit.
Or it might simply be whatever is the law or
whatever has been established by contracts.
13. The Bible takes another
possibility
Benefits are distributed according to need.
Justice then is very close to love and
grace.
God “executes justice for the orphan and
the widow, and… loves the strangers,
providing them food and clothing” (Deut.
10:18, NRSV; compare Hosea 10:12; Is.
30:18).
14. Various needy groups are the recipients of
justice. These groups include widows,
orphans, resident aliens (also called
“sojourners” or “strangers”), wage earners,
the poor, and prisoners, slaves, and the
sick.
Job 29:12-17; Psalms 146:7-9; Mal. 3:5
15. Voltaire, the sarcastic atheist said:
“God created man in His image and man
paid Him back the same!”
No person has been misunderstood,
misrepresented and his true image
refashioned in the history mankind as
God has been!
16. The perfect account and description of
God can only be found in the words
spoken by Jesus Christ alone, for He is
God Incarnate. All other human words,
even if “inspired,” still carry some element
of our human reflection and projection of
our own attributes, and of course
language, on God.
17. JUSTICE IN THE OLD
TESTAMENT:
In the Old Testament the Hebrew word
used for JUSTICE is “Tzedek” which in
Arabic (a close Semitic language) would
best be translated “SEDEK” that is:
Faithfulness and honesty, keeping one’s
promise and word of honor and fulfilling it, to
do the right thing.
18. Justice is Care for the Vulnerable
The Hebrew word for “justice,” mishpat.
Ooccurs in its various forms more than 200
times in the Hebrew Old Testament. Its most
basic meaning is to treat people equitably. It
means acquitting or punishing every person
on the merits of the case, regardless of race
or social status. Anyone who does the same
wrong should be given the same penalty.
19. But mishpat means more than just the
punishment of wrongdoing.
It also means giving people their rights.
Deut. 18 directs that the priests of the tabernacle
should be supported by a certain percentage of
the people’s income. This support is described
as “the priests’ mishpat,” which means their due
or their right.
Mishpat, then, is giving people what they are due,
whether punishment or protection or care.
20. This is why, if you look at every place the
word is used in the O. T., several classes
of persons continually come up.
Over and over again, mishpat describes
taking up the care and cause of widows,
orphans, immigrants and the poor—those
who have been called “the quartet of the
vulnerable.”
21. In premodern, agrarian societies, these
four groups had no social power. They
lived at subsistence level and were only
days from starvation if there was any
famine, invasion or even minor social
unrest. Today, this quartet would be
expanded to include the refugee, the
migrant worker, the homeless and many
single parents and elderly people.
22. The mishpat, or justness, of a society, according
to the Bible, is evaluated by how it treats these
groups. Any neglect shown to the needs of the
members of this quartet is not called merely a
lack of mercy or charity but a violation of justice,
of mishpat.
God loves and defends those with the least
economic and social power, and so should we.
That is what it means to “do justice.”
23. Justice, in most modern languages, has the
legal connotation of a “punishment due”.
Righteousness is a better word, as it brings out
the meaning of “doing what is right,” which is
closer to the meaning of the Hebrew word
"Tzedek."
Can you see how God could be badly
misrepresented, just from one word language-to-
language translation?!!!
24. No attribute of the Divine character has led to so much
vague thinking and reasoning as that of Justice. And
perhaps in its human definitions and applications, it
would be difficult to find a word more generally
misunderstood and misapplied.
Lexicographers give to it meanings, judicial authorities
stale its duties and demands, and theologians assign to
it principles and aims, than which nothing could be
farther from its nature and office.
Retribution, in the sense of retaliation, of so much pain,
for so much wrong, vindictive punishment, evil for evil,
are elements entering largely into the popular, the
judicial, and the theological thought on this subject.
25. The word justification refers to the
process or state of becoming
righteous.
The word justification is used three times in the Romans. The word
group is defined in the following manner:
dike (root word of the group, meaning right or just),
dikaios (meaning righteously or justly), dikaiosune (meaning
righteousness or justice),
dikaiosis (meaning “the act of pronouncing righteous” or acquittal),
dikaioma (meaning an ordinance, a sentence of acquittal or
condemnation, a righteous deed),
dikaio (meaning “to show to be righteous” or “to declare righteous”),
and
dikastase (meaning “to judge” or “a judge”).
It appears that the word group, when taken as a whole, can convey both
a sense of righteousness and justice (as a legal declaration).
26. In Romans 5:16, when Paul says, “And not as it
was by one that sinned, so is the gift: for the
judgment was by one to condemnation, but the
free gift is of many offences unto [dikaioma]
justification,” the Eastern Christian and patristic
scholar would be completely comfortable with
justification defined as a “righteousness
mercifully imparted by God that restores man to
a state that was originally intended.”
As the fall of Adam condemned the cosmos, and
therefore mankind, to a world of sin and
corruption, the death and resurrection of Jesus
Christ is able to “make righteous” that creation
which previously existed in a fallen state
subjected to death.
27. God’s justice is not something to fear
or to counter-pose to God’s mercy
We could see God’s justice as God’s
initiative to liberate human beings from
bondage to the powers of sin. Rom.1:16-17
28. Paul emphasizes that God initiates the
needed liberation—strictly out of God’s
mercy.
Just as God “put forward” Moses and
freed the Hebrews from slavery in Egypt,
Paul asserts that God “put forward” Jesus
to free Jew and Gentile alike from
enslavement to the power of sin.
29. God is not the recipient of this act but
the doer of it.
In no, according to Paul’s argument,
does the liberation come from God’s
own retributive justice. Rather, the
liberation comes as a gift that a
merciful God gives as an expression
of God’s restorative justice.
30. God puts Jesus forward as a
“sacrifice of atonement”
Rom.3:25 (Greek: hilasterion)
God is responsible for this saving action,
the One who offers the Sacrifice (not the
one who receives it).
31. Jesus’ self-sacrifice reveals God’s saving
justice (that is, God’s mercy) that is
available to everyone (Jew first and also
Gentile) with eyes to see and responsive
hearts.
32. The “atonement” (at-one-ment, reconciliation)
is not a sacrifice to God, that satisfies God’s
neediness (that God is not needy for sacrifices
has been established back with Psalm 50)
The “atonement” illumines the truth that
humanity has suppressed (Rom. 1:18), truth that
helps (or allows) sinners to see God’s
welcoming mercy clearly. This illumination
makes “one-ment” with God possible - not from
God’s side (God has always welcomed sinners)
but from the human side (when we see
accurately we will be freed from our fearfulness
toward God that leads to ingratitude and trusting
in idols instead of God).
33. The “sacrifice of atonement” is given
“by Jesus’ blood” Rom.3:25
What does “blood” signify here?
Does God after all need a blood-sacrifice
to satisfy God’s anger or honor or
retributive justice or sense of “evenness”?
Hardly.
Since God never did need or even desire
such a sacrifice, it is impossible to imagine
that Paul has such a sacrifice in mind
here.
34. The Old Testament makes it clear that
God does not need offerings - God is not
“hungry” (see Psalm 50:1-15 and various
anti-sacrificial references in the prophets).
Rather, the need for offerings rests on the
human side.
Offerings are necessary to concretize for the
human imagination the reality of God’s mercy
and the expectations God has for life lived in
light of that mercy.
35. Jesus himself made it clear that God
desires works of mercy not ritual sacrifices
that take the place of such works
(see His quotes of Hosea in Matthew 9:13
and 12:7, “I desire mercy not sacrifice”
and His actions of by-passing the
sacrificial temple system with His direct
offer of forgiveness).
36. Paul has also made it clear in Rom. 1–3
that God’s justice expresses God’s
merciful will for salvation, not God’s
retributive inclination to punish.
Paul does mention God’s wrath, but as we
have suggested above, we best see this
“wrath” as itself an expression of God’s
forbearing love that allows human beings
to choose to worship created things and
become like them.
37. God “did this” (i.e., “put forward Jesus”), Rom.3:25,
to show God’s justice.
Our sense of what Paul means here, of how
“putting forward Jesus” expresses God’s justice,
will be determined by how we define “justice” in this
broader Romans passage.
Notice that in Rom.1:16-17, Paul links the
revelation of God’s justice directly with the bringing
of salvation.
Here in Rom.3:21-24, Paul links the disclosure of
God’s justice directly with sinners
being justified (made whole, saved) by
God’s grace.
38. Clearly, the revelation of God’s justice in Jesus
has to do with God’s healing and restorative
work. So, God “put forward Jesus” out of love in
order to heal—not out of rigid holiness that
requires a violent sacrifice in order to satisfy
God’s honor or turn away God’s anger.
Jesus’ work expresses restorative justice, not
retributive justice. This “showing of God’s
justice” leads to the direct consequence of
reconciliation between former human enemies
(Jew and Gentile) and between human and
divine enemies (see Rom. 5:1-10).
39. Jesus’ own faithfulness had at its
heart the welcome of sinners and the
forgiveness of sins apart from temple
sacrifice or rigorous adherence to
Pharisaic oral laws. In this welcome,
Jesus embodied God’s “divine
forbearance.”
40. By “putting forward Jesus,” God proves that
God is “just” (Rom.3:26).
“Justice” here has to do with making things
right, restoring relationships, creating
wholeness—not with punitive, retributive
justice.
Jesus’ own faithfulness in his life model what
God’s justice is like.
As a “just” God, God heals and makes whole
(“justifies”) those people who share in Jesus’
faithfulness (Rom.3:26)—that is, those who
trust in and identify with Jesus’ own
faithfulness, making His way their way.
41. Paul concludes that God justifies (makes
whole) in only one way (Rom.3:30).
God justifies on the ground of
faithfulness.
This is true for circumcised and uncircumcised
alike (a point emphasized in Paul’s discussion
of Abraham’s justification in chapter four).
42. The emphasis on one method for
justification reiterates what Paul wrote
earlier:
Justification is offered by God’s justice apart
from the law but attested to by the law and
prophets (Rom.3:21).
Justification has to do
with faithfulness (Jesus’ and his followers’),
not with ethnic identity, relation to the
Empire, a punitive sacrifice, or doctrinal
belief.
43. Justification and salvation are about
a living relationship with God that is
manifested in love of neighbor.
Paul makes this affirmation perfectly
clear in Rom.13:8-10 where he again
presents himself as summarizing
Torah.
44. For those who do recognize the
revelation of God’s saving justice in
Jesus for what it is, the only need is
simply to trust that that revelation is
true.
Such trust leads to salvation. If it is
authentic, it also leads to the believer
participating in Jesus’ way.
45. The “justice of God” that stands at the center of
Paul’s theology of salvation clearly from start to
finish is restorative justice, not retributive
justice.
God seeks to help humanity see God’s true
nature, creation’s true nature, as merciful. God
breaks through idolatry’s blinding dynamics in
the witness of Jesus - seeking to convey to any
with eyes to see and ears to hear that God’s
welcome remains unconditional for all who turn
toward it.
46. Paul adds no new spin to the Bible’s
salvation story.
He reiterates what the call of
Abraham, the exodus, the gift of
Torah, the sustenance of the
community in exile, and the message
of Jesus have all (in harmony with
one another) expressed: God is
merciful and offers empowerment for
just living for all who embrace that
mercy and let it transform their lives.
47. Men have failed to live up to the standard
of righteousness laid down by the Law
(Romans 3:9-20). God is just in
condemning all men to death, for all men
without exception have sinned and come
short of the glory of God (Romans 3:23).
All men are worthy of death because the
“wages of sin is death” (Romans 6:23).
God is just in condemning the
unrighteous.
48. But God is also just in saving sinners. As Paul puts it, He
is “just and the justifier of the one who has faith in Jesus”
(Romans 3:26).
How can this be? God is just because His righteous
anger has been satisfied. Justice was done on the cross
of Calvary. God did not reduce the charges against men;
He did not change the standard of righteousness. God
poured out the full measure of His righteous wrath upon
His Son on the cross of Calvary. In Him, justice was
meted out. All of those who trust in Him by faith are
justified. Their sins are forgiven because Jesus paid the
full price; He suffered the full measure of God’s wrath in
their place. And for those who reject the goodness and
mercy of God at Calvary, they must pay the penalty for
their sins because they would not accept the payment
Jesus made in their place.
49. The cross of Calvary accomplished a just
salvation, for all who will receive it. But we also
know that only those whom God has chosen -
the “elect” - will repent and trust in the death of
Christ on their behalf.
This raises another question related to divine
justice. After clearly teaching the doctrine of
divine election, Paul asks how election squares
with the justice of God, and then gives us the
answer:
Romans 9:6-24
50. Conclusion
If sin is the manifestation of our unrighteousness and we
can be saved only through a righteousness not our own
—the righteousness of Christ—then the ultimate sin is
self-righteousness. Jesus did not reject sinners who
came to Him for mercy and salvation; He rejected those
who were too righteous (in their own eyes) to need
grace. Jesus came to save sinners and not to save those
righteous in their own eyes. No one is too lost to save;
there are only those too good to save. In the Gospels,
those who thought themselves most righteous were the
ones condemned by our Lord as wicked and
unrighteous.
51. If we are among those who have acknowledged our sin
and trusted in the righteousness of Christ for our
salvation, the righteousness of God is one of the great
and comforting truths we should embrace. The justice of
God means that when He establishes His kingdom on
earth, it will be a kingdom characterized by justice. He
will judge men in righteousness, and He will reign in
righteousness.
We need not fret over the wicked of our day who seem
to be getting away with sin. If we love righteousness, we
most certainly dare not envy the wicked, whose day of
judgment awaits them (see Psalm 37; 73). Their day of
judgment is rapidly coming upon them, and justice will
prevail.
52. If we realize that true righteousness is not to be
judged according to external, legalistic standards
and that judgment belongs to God, we dare not
occupy ourselves in judging others (Mat.7:1).
We should also realize that judgment begins at
the house of God, and thus we should be quick
to judge ourselves and to avoid those sins which
are an offense to the righteousness of God
(see 1 Pet.4:17; 1 Cor. 11:31).
53. The doctrine of the righteousness of God means
that we, as the children of God (if you are a
Christian), should seek to imitate our heavenly
Father (5:48). We should not seek to find
revenge against those who sin against us, but
leave vengeance to God (Rom.12:17-21).
Rather than seeking to get even, let us suffer the
injustice of men, even as our Lord Jesus, that
God might even bring our enemies to
repentance and salvation (Mat.5:43-44; 1 Peter
2:18-25).
And let us pray, as our Lord instructed us, that
the day when righteousness reigns may come:
“Thy kingdom come. Thy will be done, On earth
as it is in heaven” (Mat. 6:10)
55. Grace is one of the most
fundamental words of Christianity
It is a word used on a regular basis by
Christians, but do most Christians have a clear
and complete understanding of what “grace”
means? Any diligent student studying a subject
in college would not remotely expect to
thoroughly understand that subject without a
proper understanding of the fundamental words
of the subject. Are we to expect a Christian to
be less diligent in understanding the
fundamental words of Christianity?
56. The only definition of grace that most
people know is “unmerited pardon”.
57. Webster’s New Twentieth Century Unabridged
Dictionary, second edition, in defining “pardon” as a
noun, lists the word “forgiveness” as
the only synonym.
“ Unmerited” is listed without a definition, along with
hundreds of other words with the prefix of un . The
prefix un is defined as: not, lack of, the opposite of.
However, the word “merited” is listed separately
and is defined by the single word “deserved”. So,
“unmerited” obviously would have to mean
“undeserved”. Then “unmerited pardon” would
obviously mean “undeserved forgiveness”.
Is this a proper definition of grace?
58. The Apostle Paul ended all of his letters with the
following or similar expression; “The grace of the
Lord Jesus Christ be with you.”
(The word “grace” found in the N.T. is always translated
from the Greek word karis designated by Strong’s
Concordance, reference #5485.)
Does it make sense for Paul to be continually saying to
converted Christians, “May the ‘unmerited pardon’ of
Christ be with you”?
There are many benefits available to Christians from
Christ! Why would Paul consistently express the same
desire that Christians be blessed with only one of the
many benefits available to them from Christ?
59. Grace has a far
greater scope of
meaning than just
“unmerited pardon”
60. Divine Grace in Scriptures
A good scripture that translates the Greek
word ’karis’ as ’favor’ instead of ‘Grace’ is found
in Luke 1:30.
This scripture tells about Mary, the woman that
was to become the mother of Christ; “Then the
angel said to her, “Do not be afraid, Mary, for
you have found favor with God.’”
Does the definition of grace as “unmerited
pardon” explain the honor Mary received by
being chosen of God to become the mother of
Christ?
61. Luke 2:40 tells of the young Jesus: “And
the Child grew and became strong in
spirit, filled with wisdom; and the grace of
God was upon Him.”
2 Corinthians tells us that Christ never
sinned. Since Christ did not sin, why
would God’s “unmerited pardon” be upon
Him? And how would “unmerited pardon”
cause Jesus to grow strong in spirit?
62. John 1:14 gives the following
description of Christ; “And the Word
became flesh and dwelt among us,
and we beheld His glory, the glory as
of the only begotten of the Father, full
of grace and truth ”.
John 1:17 further states; “For the law
was given by Moses,
but grace and truth came through
Jesus Christ.”
63. Christ who was full of grace and truth, fully
demonstrated this grace and truth in how He
lived and in everything He taught and in
everything He did. John 17:17 records Christ’s
definition of truth as He is praying to God the
Father; “Sanctify them by Your truth . Your word
is truth .”
Since truth is defined with such a wide scope of
meaning as encompassing all of God’s word,
should we not expect grace , which is
mentioned first and directly associated
with truth to have a far more powerful meaning
than “unmerited pardon”?
64. Let’s review some additional
scriptures for a more complete
definition of grace
65. But grow in grace and knowledge of our Lord and Savior,
Jesus Christ (2Pet 3:18)
How does a person grow in “unmerited pardon”? And is “unmerited
pardon” the only thing besides knowledge that Christ has to offer for
Christians to grow in?
…of which I became a minister according to the gift of the
grace of God given to me by the effective working of His
power (Eph 3:7).
Would “unmerited pardon” alone demonstrate the effectual working of
God’s power and make the Apostle Paul a powerful minister?
Romans 12:6 to 21 lists the gifts and attributes granted
Christians by the grace of God given to them: “Having then
gifts differing according to the grace that is given to us, let us
use them: if prophecy, let us prophesy in proportion to our
faith.”
The rest of this chapter lists over 20 gifts granted to Christians by
God’s grace !
Ephesians 4:7–16 also lists several of these gifts of grace.
These gifts of grace include not only offices of authority, but all
of the character traits of God.
None of the gifts of grace listed in these two chapters have the
exclusive meaning of “unmerited pardon”.
66. Now may our Lord Jesus Christ Himself, and our God and
Father, who has loved us and given us everlasting
consolation and good hope through grace (2Thes
2:16).
The hope of all Christians culminates in the main and final
hope which in the resurrection and eternal life (Acts 2:25–
27; 3:6; 24:15; 26:6; Rom 8:21–22; 1Thes 2:19; 5:8; Titus
1:2; 2:13; 3:7; Heb 3:6; 6:11; 1Pet 1:3–4; 1Jn 3:1–3).
Clearly, providing everlasting consolation and good hope
encompasses far more than “unmerited pardon”.
And God is able to make all grace abound toward you, that
you, always having all sufficiency in all things, may have an
abundance for every good work (2 Cor 9:8).
This scripture clearly states that God’s grace is available to
supply all our needs and to help us do every good work. Also, at
the very least, this scripture also strongly implies that every good
work is grace.
67. Therefore gird up the loins of your mind, be sober, and rest
your hope fully upon the grace that is to be brought to you at
the revelation of Jesus Christ (1Pet 1:13).
This scripture tells us that we are to look forward in hope to the
gift of grace we shall receive at the return of Christ. What else
is this but the resurrection of true Christians?!
Peter speaks of Christian husbands and their wives: “…being
heirs together of the grace of life ” (1Pet 3:7). The Bible tells
us that what true Christian heirs should expect to inherit
is eternal life ! (Matt 19:29; 10:17; Luke 10:25; 18:18.) Does
“unmerited pardon” of itself grant us eternal life?
But may the God of all grace , who called us to His eternal
glory by Christ Jesus, after you have suffered a
while, perfect , establish, strengthen, and settle you (1Pet
5:10).
…so that as sin reigned in death, even so grace might reign
through righteousness to eternal life through Jesus Christ our
Lord (Rom 5:21).
How can “unmerited pardon” by itself perfect a Christian’s
character and personality and establish God’s eternal glory in
him? Does grace as defined by the term “unmerited pardon”
reign over all aspects of a Christian’s life unto eternal life?
68. Acts 15:11 states: “But we believe that through the grace of the Lord
Jesus Christ we shall be saved in the same manner as they.” Also in
Titus 2:11 we read: “For the grace of God that brings salvation has
appeared to all men.” “Unmerited pardon” involves only one of many
facets of the salvation-giving power of the life of Christ. “Unmerited
pardon” of itself savesabsolutely no one !
Some of the most powerful and definitive scriptures on grace are found
in Ephesians:
For by grace you have been saved through faith, and that not of
yourselves; it is the gift of God , not of works, lest anyone should boast.
For we are His workmanship , created in Christ Jesus for good works,
which God prepared beforehand that we should walk in them (Eph 2:8–
10).
These scriptures plainly state that we are not saved by our works but by
God’s workmanship through Christ, which is Their works of grace . Are
we to believe that God and Christ’s workmanship in regards to true
Christians only involves “unmerited pardon”?
…receiving the end of your faith—the salvation of your souls . Of this
salvation the prophets have inquired and searched carefully, who
prophesied of the grace that would come to you (1Pet 1:9–10)
69. Was “unmerited pardon” what the prophets were diligently
searching and prophesying about?
Is “unmerited pardon” the ultimate result that a Christian expects
from his faith?
These verses clearly and unmistakably state that the final product
of God and Christ’s grace is the completed process of salvation,
the resurrection to eternal life.
In Acts 20:24 the apostle Paul uses the term “the gospel of
the grace of God”. In the next verse he connects this
gospel with “preaching the kingdom of God”. Acts 20:24
has a companion scripture:
I marvel that you are turning away so soon from Him who
called you in the grace of Christ , to a different
gospel , which is not another; but there are some who
trouble you and want to pervert the gospel of
Christ (Gal 1:6–7).
70. Notice that the grace of Christ is directly equated to
the gospel of Christ .
In over two dozen N.T. Scriptures the word “gospel” is used
without any other description. In other places it is described as
the gospel of the kingdom and the gospel of God. There are
several less common descriptions of the gospel, including “the
everlasting gospel” as recorded in Rev. 14:6 .
Heb. 4:2 states: “For indeed the gospel was preached to us
as well as to them [Old Testament Israelites]…”.
These scriptures declare that the gospel of the Old and New
Testaments is the same and is an everlasting gospel. It has
always existed and will be around as long as God exists. Eph.
1:13 describes the gospel in yet another manner; “the word of
truth, gospel of your salvation”.
Regardless of how the “gospel” is described, it is timeless, it
involves all of God’s perfect Word of truth and all aspects of
salvation which is fully implemented, nurtured, and brought to
full fruition by God and Christ’s grace .
71. Now let us review one more set of
scriptures concerning grace
There are several poignant scriptures concerning Christ
that are intimately and powerfully connected to the
function of grace. Here are two:
…who, in the days of His flesh, when He had offered up
prayers and supplications, with vehement cries and
tears to Him who was able to save Him from death,
and was heard because of His godly fear, though He
was a Son, yet He learned obedience by the things
which He suffered . And having been perfected, He
became the author of eternal salvation to all who obey
Him (Heb 5:7–9)
72. Heb 4:15–16
For we do not have a High Priest who
cannot sympathize with our weaknesses,
but was in all points tempted as we are,
yet without sin. Let us therefore
come boldly to the throne of grace ,
that we may obtain mercy and
find grace to help in time of need.
73. Let us review the office Christ holds at the
present time
1 Peter 1:20 states that Christ was foreordained to be
our Savior before the foundation of the world. Christ, as
a spirit being, was trained in heaven directly and
intimately by God the Father in all the requirements of
living like God. Christ explains this training:
Then Jesus said to them, “…I do nothing of Myself; but
as My Father taught Me, I speak these things…” (John
8:28).
…the Son can do nothing of Himself, but what He sees
the Father do; for whatever He does, the Son also does
in like manner (John 5:19).
I speak what I have seen with My Father… (John 8:38).
74. Christ, after His divine training, humbled Himself and as
a human being went through an intensive and extensive
training process, overcoming all manner of temptations,
being perfected by His severe sufferings. He is now a
perfect High Priest, a perfect Mediator and a perfect
Author of our salvation and sits in intimate and constant
contact at the right hand of God the Father at the throne
of grace . This scripture expresses the power of
the throne of grace :
Most assuredly, I say to you, he who believes in Me, the
works that I do he will do also; and greater works than
these he will do, because I go to My Father (John 14:12).
The Scriptures we have reviewed so far on grace even
when assessed on an individual basis, show that grace
involves far more than “unmerited pardon”. These same
scriptures collectively profoundly state that God’s grace
is intimately and constantly and powerfully involve
d in all facets of salvation, including establishing His
righteous character in those He has chosen.
75. Characteristics of Grace
Grace is a free will gift, not something that is coerced (Matt
10:8).
Grace always remains within the parameters of God’s law.
God’s grace always expresses love (John 3:16, Heb 2:9).
God’s Grace demonstrates His truth (John 1:17).
God’s grace encourages and empowers a true Christian to
do righteous works of grace (2Cor 9:8).
God’s grace promotes abundant living (John 10:10).
Thanks and praise, whether given to God or man, is a form of
grace (Heb 13:15).
Sometimes the blessings of grace are obvious, at other times
they are extremely hard to comprehend.
Sometimes the blessings of grace are received immediately; at
other times they are a long time in coming.
God’s grace establishes His righteous character in true
Christians.
Gods and Christ’s grace provide for all aspects of salvation.
Eph 2:8–10
76. What Grace Is Not
Grace is never something given out of fear .
Grace is not a license to sin . The Apostle Paul makes this statement in
Romans 6:1-2: “Shall we continue in sin that grace may abound? Certainly
not! How shall we who died to sin live any longer in it?”
Grace is not a license to vegetate by believing that all that is
necessary is to have faith in Christ and let Him do all the work .
In Phil. 2:12 the Apostle Paul writing to converted Christians says: “…work
out your own salvation with fear and trembling .” Christ also tells us in
Luke 13:24: “Strive to enter through the narrow gate…”
Grace is not selfish , but is given without expecting something in return.
Christ’s instruction on this matter is found in Mat. 6:2: “Therefore, when you
do a charitable deed, do not sound a trumpet before you as the hypocrites
do in the synagogues and in the streets, that they may have glory from men.
Assuredly, I say to you, they have their reward.”
The granting of God or Christ’s grace to an individual is not a guarantee that
an individual will be in the first resurrection and the kingdom of God. Heb.
12:15 gives this instruction (which is in part quoted from Deut. 29:18):
“Looking carefully lest anyone fall short of the grace of God ; lest any
root of bitterness springing up cause trouble, and by this many become
defiled.
77. Christians and Grace
Some people think of grace only as
something that God and Christ give and
Christians receive.
Are Christians expected to be only on the
receiving end of grace, or are they also
expected or even required to show grace?
Let us review what the scriptures say on
this subject.
78. Besides grace and favor, the Greek
word karis is also sometimes translated as
thank, thanks, or thankworthy, as well as
liberality, gift, benefit, pleasure, joy, and
acceptable.
None of these English words translated
from the Greek word karis remotely have
the exclusive meaning of “unmerited
pardon”.
79. Let us now review the word “thank ” and
its derivatives translated from the Greek
word karis
In 1 Timothy 1:12 the Apostle Paul says: “and
I thank Christ Jesus, the Lord…”
In 2 Timothy 1:3 the Apostle Paul also states:
“I thank God, whom I serve with a pure
conscience, as my forefathers…”
The Scriptures also speak of giving thanks to God
or Christ (Rom 6:17; 1Cor 15:57; 2Cor 2:14; 2Cor
8:16; 9:15; 1Tim 1:12; 2Tim 1:3).
Other scriptures speak of giving thanks to or
receiving thanks from our fellow mankind (Luke
6:32, 33, 34; 17:9; 1Pet 2:19).
80. In some countries, even today, the expression “say
grace” is still used for saying a prayer or
giving thanks before a meal.
Heb. 13:15 gives the explanation of how proper
prayer to God constitutes “saying grace”:
“Therefore by Him let us continually offer the sacrifice of
praise to God, that is, the fruit of our lips, giving thanks to
His name.”
Proper prayer of thanksgiving and/or praise is one
aspect of grace and is a freewill offering to God
and/or Christ.
It is interesting to note that even today the Spanish
word gracias, meaning grace, is the common word
used to express thanks in Spanish.
81. ‘Grace’ defined
It is commonly believed that the word
"grace" is derived from the Greek term
karis, which appears over 100 times in the
New Testament. It does, and yet it also
does not. "Grace," as it appears in the
New Testament, is not directly derived
from karis. The key word is "directly."
82. The International Standard Bible
Encyclopaedia states that in classical
Greek karis had three basic uses:
A charming quality that wins favour
83. A quality of benevolence that
gives favour to inferiors
85. The theological definition
of grace from The Merriman-Webster
Dictionary, brief and to the point:
"The unmerited divine assistance
given humans for their regeneration
or sanctification."
86. This meaning covers literally scores of
different applications in both Old and New
Testaments.
Key to this definition is "unmerited,"
meaning that grace, the divine assistance,
is in no way earned. In terms of our
spiritual well-being, this is vital to
understand.
87. A dictionary will state that the English word
"grace" is directly derived from the Latin term
gratia, which means "pleasing, thanks, or
praise."
Many people say "grace" before a meal, an
action that relates to Latin gratia. They are giving
thanks for what is given, and by doing so, they
are praising God for His providence, which
pleases Him because they are acknowledging
Him in their lives. It is a right thing to do.
88. Let us read several scriptures
showing that Christians are
responsible for grace:
Let your speech always be with grace , seasoned with salt, that you
may know how you ought to answer each one (Col 4:6).
Let the word of Christ dwell in you richly in all wisdom, teaching and
admonishing one another in psalms and hymns and spiritual songs,
singing with grace in your hearts to the Lord (Col 3:16).
Let no corrupt word proceed out of your mouth, but what is good for
necessary edification, that it may impart grace to the hearers (Eph
4:29).
Therefore, since we are receiving a kingdom which cannot be
shaken, let us have grace , by which we may serve God
acceptably with reverence and godly fear (Heb 12:28).
But as you abound in everything—in faith, in speech, in knowledge,
in all diligence, and in your love for us—see that you abound in
this grace also (2Cor 8:7).
89. A close scrutiny of the last scripture and its surrounding
verses will show that proper demonstration of faith,
utterance, knowledge, diligence, and love are
expressions of grace.
Another different concept of grace is found here:
And when I come, whomsoever ye shall approve by your
letters them will I send to bring your liberality unto
Jerusalem (1Cor 16:3, KJV).
The word “liberality” is translated from the Greek
word karis, and is translated as “gift” in other Bible
versions. The apostle Paul was instructing the Christians
in Corinth to set aside physical goods that were to be
taken to the poor Christians in Jerusalem. This free will
offering of physical goods is called karis in Greek and is
an example of grace .
90. “So we urged Titus, since he had earlier made a
beginning, to bring also to completion this act of grace
on your part” 2 Cor 8:6
This scripture is saying that the teaching, preaching, and
ministering of Titus were a form of grace.
God’s and Christ’s grace demonstrates their righteous
character while directing and empowering true Christians to
grow in that same righteous character. Gods and Christ’s
grace is empowered by their spirit and is the guiding force in
implementing God’s truth and character, as well as all of the
functions which bring about complete salvation.
In regards to man giving grace, grace is a free will gift given
for an unselfish, righteous purpose; whether to God or fellow
mankind.
Grace can be given in the form of physical goods, physical service,
verbal expressions of kindness, spiritual service (healing, casting out
demons, inspired preaching and teaching) or any demonstration or
expression of Godly character.
91. Some people think grace is only a New
Testament phenomenon. Is there any proof
that grace was involved in the Old Testament?
The Greek word karis (Strong’s #5485) which is
most often translated “grace”, is also translated
“favor” in the following scriptures: Luke 1:30, 2:52,
Acts 2:47, 7:10, and 7:46.
Acts 7:9–10 gives a good example of grace in the
Old Testament; “And the patriarchs, becoming
envious, sold Joseph into Egypt. But God was with
him and delivered him out of all his troubles, and
gave him favor [karis #5485] and wisdom in the
presence of Pharaoh, king of Egypt; and he made
him governor over Egypt and all his house.” The
original story is found in Genesis 41:40–44.
92. Reference Book Definition of Grace
Now that we have thoroughly reviewed the meaning of grace from the Bible, how do
these definitions compare to the definitions found in major reference books?
Webster’s New Twentieth Century Unabridged Dictionary, second edition, has the
following definitions of grace :
the free unmerited love and favor of God
divine influence acting in man to restrain him from sin
spiritual instructions, improvement and edification
There are also several English words that are based on the same Latin root word as
grace. These relatively common English words help to further illustrate the meaning
of grace. Five of these words are grateful, gratify, gratis, gratuity and gratitude.
Thayer’s Greek-English Lexicon of the New Testament has these definitions of the
Greek wordkaris (Strong’s #5485) which is most often translated as “grace” in the
New Testament:
to grant forgiveness, to pardon
good-will, loving, kindness, favor
the idea of kindness which bestows upon one what he has not deserved
the merciful kindness by which God, exerting His holy influence upon souls, turns
them to Christ, keeps, strengthens, increases them in Christian faith, knowledge,
affection, and kindles them to the exercise of Christian Virtues
sustaining and aiding the efforts of the men who labor for the cause of Christ
the salvation offered to Christians is calledkaris in Greek, a gift of divine grace (1Pet
1:10–13)
the aggregate of the extremely diverse powers and gifts granted to Christians
the gifts of knowledge and utterance conferred upon Christians.
93. Words Related to Karis
One of the ways to establish a better understanding of the meaning of a word is to
review all of the related “family” of words. Thayer’s Greek-English Lexicon of the New
Testament is a good source for definitions of these words related to the Greek
word karis.
The first related word we will review is karizomai(Strong’s #5483). Thayer’s has the
following definitions for this word:
to do a favor to, gratify
to show one’s self gracious, kind, benevolent
to grant forgiveness, to pardon
to give graciously, give freely, bestow
Thayer’s has these definitions for the second related word, karisma (#5486):
the gift of divine grace
the gift of faith, knowledge, holiness, virtue
the sum of the powers requisite for the discharge of the office of an evangelist
divine gift of extraordinary powers, distinguishing certain Christians and enabling
them to serve the Church of Christ, the reception of which is due to the power of
divine grace operating in the souls by the Holy Spirit
This Greek word is always found translated “gift” or “gifts” in the New Testament. The
Greek wordkarisma is still in the English language, but it is spelled with ch instead
of k .
94. Webster’s New Twentieth Century Unabridged Dictionary , second
edition, has the following definitions for charisma :
a gift
to favor, gratify, grace
an extraordinary power as of working miracles or speaking many
tongues, etc., said to be possessed by some of the early Christians
Thayer’s has the following definitions for karitoo(Strong’s #5487),
which is the third word related tokaris:
to make graceful, i.e. charming, lovely, agreeable
to pursue with grace, compass with favor, to honor with blessings
This Greek word is only found twice in the New Testament. The first
use of the word is found in Luke 1:28, where the angel tells Mary
she has been “highly favored” (karitoo, #5487) in being selected to
be the mother of Jesus.
Most of the definitions of karis and the family of related words
from Thayer’s are also verified by scripture references. We now
have a fuller understanding of the Greek word karis. In all
cases, karis and its family of related words are connected to giving
with the concept of freely andkindness .
95. Hebrew Words Expressing
Grace
Acts 7:9–10, 45–46 which used the word “favor” translated from the Greek
word karis to describe the special blessings of grace granted Joseph and David. The
Hebrew word equivalent to the Greek word karis used to express this grace given to
Joseph and David is the noun ghehn (Strong’s #2580). Gesenius Hebrew-Chaldee
Lexicon to the Old Testamenthas this definition of ghehn:
grace, favor, good will
grace, i.e. gracefulness, beauty
supplication, prayer
A related word to ghehn is the adjective ghan-
noon (Strong’s #2587). Gesenius defines this word as “gracious, merciful,
benignment”. It is interesting to note that ghan-noon is only found in connection with
God in the Old Testament. This word apparently not only means “grace”, but “grace in
its fullness and perfection”.
Gesenius has these definitions of the next related word to ghehn, which is the
verb ghahnan(Strong’s #2603):
to be favorably inclined, to favor
to give someone anything graciously
to be compassionate, to lament
to receive favor, to be favored
to intreat, to be favored
As with Thayer’s, Gesenius has scripture references to verify its definitions
of ghehn and its related words. We now have made a thorough review of grace as
used in the scriptures as well as how it is defined in reference books.
96. Summary
A proper understanding of grace clearly
establishes that it has a profoundly broader
meaning than “unmerited pardon”.
“Unmerited pardon” confuses and almost totally
destroys the meaning of one of the most
foundational and powerful words of the Bible!
97. Many of the scriptures on grace, even on an individual
basis, plainly state that God’s grace involves much more
than “unmerited pardon”. These same scriptures, on a
collective basis, profoundly state that God and Christ’s
grace is intimately and constantly involved in establishing
Their righteous character in Christians and in providing
for all facets of their salvation. This divine grace is
abundantly and readily available to be provided to true
Christians by God the Father with His supreme power
and perfect, loving character, and by Christ, the divinely
trained heir with all of His perfected human experiences
and with the backing of all the angelic host of heaven.
98. Grace is not just a product of the New Testament era; it
is thoroughly demonstrated in the Old Testament also.
God is, always has been, and always will be a God of
grace. Grace is the expression of God and Christ’s
personality and character and is demonstrated in how
they think, how they live, and everything they do! God
and Christ’s grace is also demonstrated by the many
andwidely varied activities they do on behalf of
Christians to develop them into true sons of God.
99. Sometimes the fruits of grace are received immediately.
At other times, like in the case of the resurrection, it is a
long time in coming. At other times, grace is very difficult
to understand and may include fiery trials to help develop
a person so he is prepared to receive God’s blessings
properly.
A person needs to receive and utilize the grace of God
and Jesus Christ in order to become and remain a true
Christian. One of the main requirements of every
Christian is to demonstrate grace in how they live.
People demonstrate grace when they reflect God’s
character and do unselfish, godly works of
righteousness. God even expects unconverted people to
show grace. If a society is utterly void of grace, God is
strongly motivated to destroy that society. A good
example of this is the destruction Sodom and Gomorrah
and the world at the time of the Noachian flood.
100. True grace is an expression of godliness. The antithesis
or complete opposite of grace is ungodliness. Grace and
truth define who God and Christ are! God’s word, which
is truth, is a description of everything God believes.
Everything God and Christ do demonstrates how to
apply that truth and is grace. Christians are told to grow
in grace and in knowledge (knowledge of God’s word
which equals truth). So Christians are to grow in
everything God believes and everything God does.
Grace and truth are the two foundational pillars of God
and Christ. Grace and truth are the two foundational
pillars of the Bible. Grace and truth should be the two
foundational pillars that all true Christians are developing
in their lives!
101. From beginning to end, our salvation is by
means of divine benevolence, gifting by God. In
no way is grace given because God is obligated,
compelled, forced, or duty bound to us to do so.
He gives grace freely, not by constraint. All He
truly owes us is the death we have earned
through sin (Romans 6:23). He gives grace
because that is the way He is; it is His character.
He gives it because of what He is working out in
His purpose, not because He owes us for what
we think we have earned or for what our pride is
demanding in the mistaken belief that we are
entitled to what we desire.
103. Mercy and grace are often confused.
While the terms have similar meanings,
are often misunderstood or under-
appreciated.
Grace and mercy are not the same.
104. Strong's Number: 1656
Original Word eleoß
Transliterated Word Eleos
105. Eleos is found 27 times in the NAS:
Matthew 3x; Luke 6x: Romans
3x:Galatians; Ephesians; 1 Timothy; 2 Ti
mothy 3x; Titus; Hebrews; James
2x;1 Peter; 2 John; Jude 2x.
Eleos is translated as compassion, 2 times
and mercy, 25.
106. In contrast eleos is used over 170 times in the OT
(Septuagint) with 91 of those uses being in the
psalms where it most often translates the Hebrew
word for "lovingkindness " (2617) (hesed ) a very
prominent word in the OT (used some 248 times)
which is defined as not merely an attitude or an
emotion but an emotion that leads to an activity
beneficial to the recipient.
It differs somewhat from the NT meaning
of eleos in that hesed is a beneficent action
performed, in the context of a deep and enduring
commitment between two persons or parties
(especially a Covenant), by one who is able to
render assistance to the needy party who in the
circumstances is unable to help him or herself.
107. In Classical Greek eleos was used as a
technical term for the end of the speech
for the defence, in which the accused tried
to awaken the compassion of the judges.
(Colin Brown. New International Dictionary of NT Theology.)
108. Mercy and Grace are really
sisters
They're not identical twins but they are
very close sisters, nonetheless.
They are almost constantly found together
and if one is encountered by herself, the
other is not far away. Let's look at their
meanings.
109. Let's look at the meaning
Mercy is defined by Webster's Dictionary as:
1) Compassion or forbearance shown to an
offender or subject; clemency or kindness
extended to someone instead of strictness or
severity;
2) A blessing regarded as an act of divine favor or
compassion;
3) Relief of distress; compassion shown to victims
of misfortune.
110. The Hebrew word most often translated "mercy"
in the Old Testament is Strong's
#7356. racham , and is defined by Strong's
Hebrew Dictionary as compassion; by extension,
it is the womb (as cherishing the foetus); by
implication, it is a maiden. Brown Driver Briggs
Hebrew Lexicon defines racham as: to love, to
love deeply, to have mercy, to be
compassionate, to have tender affection, to have
compassion. It is from #7358. rechem , which is
defined by the New American Standard
Dictionary as: the womb.
111. Another word translated as "mercy" is
Strong's #2603 chanan and is defined by
Strong's Hebrew Dictionary as: to bend or
stoop in kindness to an inferior; to favor,
bestow; or to implore (that is, to move to
favor by petition).
It is defined by the New American
Standard Dictionary as: to show favor or to
be gracious.
112. Another word sometimes translated
"mercy" but more often "lovingkindness" is
Strong's #2617: chesed , which is defined
as goodness or kindness. It is from
#2616: chasad , to be good or kind.
113. In the New Testament, there are two
words most often translated "mercy." The
first is Strong's #1656: eleos , mercy, pity,
or compassion. It is used as a noun and is
the thing, itself. The other word has its
source in eleos and is Strong's
#1653: eleew , to have pity or mercy on,
to show mercy. It is used as a verb and is
the act of having or showing mercy.
114. According to Unger's Bible Dictionary,
"mercy" is defined as: "a form of love
determined by the state or condition of its
objects. Their state is one of suffering and
need, while they may be unworthy or ill-
deserving. Mercy is, at once the
disposition of love respecting such, and
the kindly ministry of love for their relief."
115. To summarize the difference:
MERCY is God not punishing man as his sins
deserve, and
Grace is God blessing man despite the fact
that he does not deserve it.
Mercy is deliverance from judgment.
Grace is extending kindness to the unworthy.
116. According to the Bible, we have all sinned (Eccl. 7:20;
Rom. 3:23; 1 John 1:8). As a result of that sin, we all
deserve death (Rom. 6:23) and eternal judgment in the
lake of fire (Rev. 20:12-15).
With that in mind, every day we live is an act of God's
mercy. If God gave us all what we deserve, we would all
be, right now, condemned for eternity.
In Psalm 51:1-2, David cries out, "Have mercy on me, O
God, according to your unfailing love; according to your
great compassion blot out my transgressions. Wash
away all my iniquity and cleanse me from my sin." A plea
to God for mercy is asking Him to withhold the judgment
we deserve and instead grant to us the forgiveness we in
no way have earned.
117. We deserve nothing from God. God does not owe us
anything. Anything good that we experience is a result
of the grace of God (Eph. 2:5).
Grace is simply defined as unmerited
favor. God favors, or gives us good things
that we do not deserve and could never
earn. Rescued from judgment by God's
mercy, grace is anything and everything
we receive beyond that mercy (Rom.
3:24).
118. Common grace refers to the sovereign
grace which God bestows on all of
mankind regardless of their spiritual
standing before Him, while
Saving grace is that special dispensation
of grace whereby God sovereignly
bestows unmerited divine assistance upon
His elect for their regeneration and
sanctification.
119. Mercy and grace are best illustrated
in the salvation that is available
through Jesus Christ
We deserve judgment, but if we receive Jesus
Christ as Savior, we receive mercy from God
and we are delivered from judgment. Instead of
judgment, we receive by grace salvation,
forgiveness of sins, abundant life (John 10:10),
and an eternity in Heaven, the most wonderful
place imaginable (Revelation 21-22). Because of
the mercy and grace of God, our response
should be to fall on our knees in worship and
thanksgiving. Heb. 4:16 declares, "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."
120. God's mercy is a monumental theme in
Scripture, the English word appearing
some 341 times in the Bible
The four Hebrew and three Greek words
associated with this term appear a total of
454 times and are also translated as
"kindness," "lovingkindness," "goodness,"
"favor," "compassion," and "pity."
121. Of the 66 books of the Bible, only 16 do
not use one of these words for mercy.
Even though "mercy" is an important
concept, it is somewhat difficult to
prescribe a definition, especially since
"grace" is occasionally closely coupled
with it.
122. However similar they may appear to
be, these words are not synonyms
"Grace" is most often associated with the
sovereign dispensing of totally
undeserved favor, and is specifically
connected to salvation.
"Mercy" is more often connected to the
withholding of judgment: "For he shall
have judgment without mercy, that hath
showed no mercy; and mercy rejoiceth
against judgment" (James 2:13).
123. Psalm 136 repeats the theme "for His
mercy endureth forever," each of the 26
verses listing incomparable aspects of
God's kindness to us.
124. 1 Timothy 1:12-13; NIV
“I thank Christ Jesus our Lord, who has
given me strength, that he considered me
faithful, appointing me to his
service. Even though I was once a
blasphemer and a persecutor and a
violent man, I was shown mercy because I
acted in ignorance and unbelief”
125. From this Scripture (including many
others), we can gather that mercy is not
getting what you do deserve .
It is an act of being spared from
judgment.
When we hear, “thank you Lord for mercy”
this is the same as saying, “thank you
Lord for not giving me what I deserve, for
withholding judgment and punishment
from me.”
126. God gives us mercy
Not because we deserve it but because of
His compassion towards us.
“It is of the Lord’s mercies that we are not
consumed, because his compassions fail
not. They are new every morning…”
Lam. 3:22-23
127. Mercy is what grace offers
The grace of God comes to us in our poor sinful
condition and offers us the mercy of God when
we deserve His wrath. So grace comes to us
giving us mercy. I admit it is somewhat
semantical, and the terms are virtually
interchangeable. There is a subtle difference in
the two words. Mercy has meaning more
synonymous with compassion. For some verses
on mercy see, Psalm 119:156, Jer. 31:20,
Rom. 9:15, Mat. 18:33.
128. One needs to distinguish
between grace and mercy
Grace is shown to the undeserving, while mercy
is compassion to the miserable.
Grace is God’s solution to man’s sin. Mercy is
God’s solution to man’s misery.
Grace covers the sin, while mercy removes the
pain.
Grace forgives, while mercy restores.
Grace gives us what we don’t deserve while
mercy withholds what we do deserve.
129. Grace is getting what we do not deserve.
Justice is getting what we do deserve.
Mercy is not getting what we do deserve
130. "Mercy is God's favour that
holds back from us what we
deserve. Grace is God's favour
that gives us what we do not
deserve."
Rolfe Barnard
131. “Mercy includes also the idea of
compassion, and implies a desire to
remove the evils which excite
compassion. It thus denotes not only
mercy to the guilty, but pity for the
suffering, and help to the needy.”
(Broadus, J. Sermon on the Mount)
132. Mercy includes three elements:
1. ”I see the need” — that’s recognition.
2. “I am moved by the need” — that’s
motivation.
3. “I move to meet the need” — that’s action.
Having a feeling of sorrow over someone's bad situation
I now want to try to do something about it.
133. Mercy is more than a feeling, but not
less than that.
Mercy begins with simple recognition
that someone is hurting around you. But
mere seeing or feeling isn’t mercy.
Mercy moves from feeling to action. It
is active compassion for those in need
or distress.
Notes de l'éditeur
So what have I learned? Everything I am, have, and do—it’s all because of God’s grace.
