Grace. What does it mean? Pastors and theologians tell us that we are chosen by grace, saved by grace, and kept by grace. The verse, “For by grace you have been saved through faith” (Ephesians 2:8) typically finds its way into the discussion, which then proceeds to an abstract topic such as justification, sanctification, regeneration, adoption, conversion, or redemption. In the process of theologizing the Christian life, the simple meaning of the simple word grace is overlooked.

Grace according to scholars

When the word grace is explained, it is usually defined in one of these ways:

• “God’s righteousness at Christ’s expense.” – a popular acronym
• “Unmerited favor.” – another popular definition
• “God’s favor freely given to those who do not deserve this favor.” – from Systematic Theology by Wayne Grudem
• “The truth that God, and God alone, is the decisive cause at the bottom of our election, our new birth, our justification and our daily life of faith and obedience.” – John Piper
• “Favor, the free and undeserved help that God gives us to respond to his call to become children of God, adoptive sons, partakers of the divine nature and of eternal life.” – Catechism of the Catholic Church
• “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 the Christian virtues.” – The Online Bible

Grace according to Jesus

If those definitions aren’t confusing to you, you are probably a seminary graduate or a theology professor. However, when Jesus and the apostles spoke, they didn’t use seminary language. They used the common words of the common people, even to the point that they were called “unlearned” and uneducated (Acts 4:13). Did the Greek language – or even the Hebrew language – have such a superword? Or did Jesus and the apostles enrich the meaning of the common word grace? Or is it possible that we have attached to this simple word a meaning that it never meant?

The Greek word translated grace is charis (pronounced “KAHR-is”), which appears 159 times in the New Testament. In Hebrew, the word is chen (pronounced “cain”), which appears 69 times in the Old Testament. Roughly two hundred years before Christ’s birth, scholars translated the Old Testament into Greek, and the resulting document was called the Septuagint. The Septuagint translates the Hebrew word chen as the Greek word charis. This shows that the two words are equivalent in meaning.

According to Strong’s Concordance, Vine’s Expository Dictionary, and Gesenius’ Hebrew-Chaldee Lexicon, the simplest definition of chen and charis is the English word favor. Often today we speak of showing grace to someone, or showing favor to that person; the words are nearly identical in meaning. For example, Genesis 6:8 says, “But Noah found favor in the eyes of the Lord.” The verse could be translated, “But Noah found grace in the eyes of the Lord” without changing the meaning. Likewise, “For by grace you have been saved through faith” (Ephesians 2:8) could be translated “For by favor you have been saved through faith.”

Grace according to the ESV

Given that the English words favor and grace are essentially synonymous, one would think that Bible translators would use both words equally in the Old and New Testaments. However, this is not the case. In the Old Testament, the ESV translates chen as “favor” 53 times and “grace” 5 times. In the New Testament, it translates charis as “favor” 10 times and “grace” 125 times. Yet the same word is used in all these cases! Similar results are found with other modern translations, including the King James Version.

How can it be that, according to modern Bible translators, a simple word can mean “favor” for the 4,000 years of Old Testament history and then suddenly mean “grace” during the 50 years that the New Testament was written? Perhaps it is because the word grace has become a superword embodying Reformation theology – salvation by faith alone, eternal security, and predestination. In the minds of the average Christian, grace does not mean “favor.” Rather, it involves a nebulous concept of God’s unmerited favor, love, and acceptance of those who trusted Christ and prayed a prayer at one point in their lives, guaranteeing that their salvation can never be lost. Neither chen nor charis means any such thing!

Grace according to Scripture

In Scripture, the word grace was an ordinary word, much like it is today. It simply means “favor” or “goodwill.” Sometimes it may refer to a gift given because of favor or goodwill; or it could refer to charm or elegance, as it often does today. Here are some examples from the New Testament:

• “And the angel said to her, ‘Do not be afraid, Mary, for you have found favor with God.’” – Luke 1:30
• “And the child grew and became strong, filled with wisdom. And the favor of God was upon him.” – Luke 2:40
• “For from his fullness we have all received, grace [favor] upon grace [favor]. For the law was given through Moses; grace [favor] and truth came through Jesus Christ.” – John 1:16-17
• “To all those in Rome who are loved by God and called to be saints: Grace [favor] to you and peace from God our Father and the Lord Jesus Christ.” – Romans 1:7
• “But he said to me, ‘My grace [favor] is sufficient for you, for my power is made perfect in weakness.’” – 1 Corinthians 12:9
• “You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace [favor].” – Galatians 5:4 (NKJV)
• “In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace [favor].” – Ephesians 1:7
• “See to it that no one fails to obtain the grace [favor] of God; that no ‘root of bitterness’ springs up and causes trouble, and by it many become defiled.” – Hebrews 12:15
• “But he gives more grace [favor]. Therefore it says, ‘God opposes the proud, but gives grace [favor] to the humble.’” – James 4:6

Grace according to the early Christians

The early Christians likewise used grace as an ordinary word meaning “favor.” Whether writing in Greek or Latin; whether located in Africa, Europe, or the Middle East; whether disciples of John or several generations removed from the apostles – all of these writers used the word grace as a common, ordinary word meaning “favor” or “goodwill” (or in some cases, charm or elegance):

• “[Christ’s] blood is to God, which, having been shed for our salvation, has set the grace [favor] of repentance before the whole world.” – Clement of Rome (c. 96)
• “Let all things, then, abound to you through grace [favor], for you are worthy. You have refreshed me in all things, and Jesus Christ shall refresh you.” – Ignatius (c. 105)
• Hence it would be becoming for you, sirs, to learn . . . from those who have received grace [favor] from God, namely, from us Christians; and not to strive in every way to maintain your own doctrines, dishonoring those of God.” – Justin Martyr (c. 160)
• “This custom of not bending the knee upon Sunday is a symbol of the resurrection, through which we have been set free, by the grace [favor] of Christ, from sins and from death, which has been put to death under Him. Now this custom took its rise from apostolic times.” – Irenaeus (c. 180)
• “You have, then, God’s promise; you have His love: become partaker of His grace [favor].” – Clement of Alexandria (c. 195)
• “To those who may devote their leisure in reading through these pages, in the belief of the truth, be peace and the grace [favor] of our God Jesus Christ forever.” – Tertullian (c. 207)

Grace according to Martin Luther

How did such a simple word gain such a complicated definition? It began in large part with Martin Luther’s influential translation of the Bible into German in 1534. In his preface to the epistle of Romans, Luther wrote, “This letter is truly the most important piece in the New Testament. It is purest Gospel. It is well worth a Christian’s while not only to memorize it word for word but also to occupy himself with it daily, as though it were the daily bread of the soul.”

Luther continued, “To begin with, we have to become familiar with the vocabulary of the letter and know what St. Paul means by the words law, sin, grace, faith, justice, flesh, spirit, etc. Otherwise there is no use in reading it.” In the subsequent 6,000 words of the preface (the book of Romans contains about 9,000 words), Luther redefined each of these ordinary words in accordance with his own views. He concluded, “Unless you understand these words in this way, you will never understand either this letter of St. Paul or any book of the Scriptures. Be on guard, therefore against any teacher who uses these words differently, no matter who he be, whether Jerome, Augustine, Ambrose, Origen or anyone else as great as or greater than they.” Though controversial, Luther’s preface and translation of Romans have influenced Bible translations, commentaries, study Bibles, and Reformation theology in general for the past 400 years.

According to Luther, grace meant more than simply “favor.” He wrote, “Grace actually denotes God’s kindness or favor which he has toward us and by which he is disposed to pour Christ and the Spirit with his gifts into us. . . . We are accounted completely just before God.”

Based on this definition of grace, Luther proceeded to redefine faith: “Faith is a work of God in us, which changes us and brings us to birth anew from God. . . . Faith is a living, unshakeable confidence in God’s grace; it is so certain, that someone would die a thousand times for it. Therefore be on guard against your own false ideas and against the chatterers who think they are clever enough to make judgments about faith and good works but who are in reality the biggest fools. Ask God to work faith in you; otherwise you will remain eternally without faith, no matter what you try to do or fabricate.”

Why does it matter?

Luther’s definitions led to the modern understanding of grace as completely undeserved and unearned. In the minds of many post-Reformation scholars, if any “work” is involved, grace is no longer grace. However, this is not at all how the New Testament authors and early Christian writers understood the concept of favor. Grace or favor is often given as a result of something done. For example, Mary found favor with God because of her character (Luke 1:30). Proverbs 3:3-4 says that those who pursue love and truth will find favor with God and man. James 4:6 tells us that God gives favor to those who are humble. The Old Testament repeatedly speaks of people seeking to find favor in the eyes of others (Gen. 6:8; 33:8; 47:25; Deut. 24:3; 1 Sam. 16:21; Est. 2:15-17; Prov. 3:23; 22:1).

Luther’s re-defining of this simple word has led the Protestant church down a path that was considered heretical in the days of the early Christians. Many churchgoers today believe that salvation is by “faith alone” and is not contingent upon obedience to Christ’s commands. They also believe that those who are saved can never lose their salvation (a doctrine known as “once saved-always saved” or “eternal security”). Both of these teachings developed from the Reformation theology of Martin Luther and John Calvin, and both were considered heretical in the days of the early Christians.

Jesus summarized the essence of salvation in two words when He said, “Follow me” (Matthew 9:9). Throughout Scripture, God’s favor has always rested on those who trust Him and keep His commands, but that favor can be lost by those who fail to obey His teachings:

• “The Lord is with you while you are with him. If you seek him, he will be found by you, but if you forsake him, he will forsake you.” – 2 Chronicles 15:2
• “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.” – Matthew 7:21
• “If you abide in my word, you are truly my disciples. If anyone does not abide in me he is thrown away like a branch and withers; and the branches are gathered, thrown into the fire, and burned.” – John 8:31; 15:6
• “If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin.” – 1 John 1:6-7
• “For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live.” – Romans 8:13
• “You see that a person is justified by works and not by faith alone.” – James 2:24
• “Blessed are those who do His commandments, that they may have the right to the tree of life, and may enter through the gates into the city.” – Revelation 22:14 (NKJV)

The early Christians likewise realized that salvation is a two-step process involving both faith in Christ and obedience to His commands, and they understood that salvation can be lost. They joined Jesus and the apostles in opposing the teachings of the Gnostics, the primary heretical group of the time, who believed that salvation is by faith alone and that the saved are eternally secure.

• “For what reason was our father Abraham blessed? Was it not because he worked righteousness and truth through faith?” – Clement of Rome (c. 96)
• “Into this joy, many persons desire to enter. They know that ‘by grace you are saved, not of works,’ [Eph. 2:8] but by the will of God through Jesus Christ. . . . But He who raised him up from the dead will raise up us also – if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness.” – Polycarp (c. 135)
• “‘So I swore in my wrath, they shall not enter into My rest’ [Heb. 3:11]. Look to the threatening! Look to the exhortation! Look to the punishment! Why, then, should we any longer change grace into wrath, and not receive the word with open ears?” – Clement of Alexandria (c. 195)
• “Rightly, then, to those that have believed and obey, grace will abound beyond measure. But with those that have been unbelieving, and err in heart, and have not known the Lord’s ways which John commanded to make straight and to prepare, God is incensed, and those He threatens.” – Clement of Alexandria (c. 195)
• “This shows that transgressions are blotted out and that reconciliation is made for sins. But who are the ones who have reconciliation made for their sins – except those who believe on His name and propitiate His countenance by good works?” – Hippolytus (c. 205)
• “The Son of God, . . . taking the form of a servant, was made obedient unto death so that He might teach obedience to those who could not obtain salvation other than by obedience.” – Origen (c. 225)
• “He follows Christ who stands in His commandments, who walks in the way of His teaching, who follows His footsteps and His ways, who imitates that which Christ both did and taught. . . . To put on the name of Christ, and yet not to go in the way of Christ – what else is this but a mockery of the divine name! It is a desertion of the way of salvation. For He Himself teaches and says that the persons who keep His commandments will come into life.” – Cyprian (c. 250)

Conclusion

Grace is a simple word with a simple meaning: “favor.” However, in recent centuries, theologians have attached to this simple word a variety of meanings that it never meant. In large part due to Luther’s writings, Protestant theologians have used the word grace to teach and promote doctrines such as salvation by faith alone and eternal security – doctrines that were considered heretical by Jesus, the apostles, and the early Christians. Grace is not a theological superword; it is a common word with a simple meaning that ordinary people can understand. Perhaps this is because the gospel, too, was meant for common, simple, and ordinary people.