The Multifaceted Grace of God: A Deep Bible Lesson
(image) In one of Jesus’ most beloved parables, a father joyfully embraces his wayward son who returns home in repentance – a vivid picture of grace in action. This kind of radical welcome, undeserved and freely given, lies at the heart of the biblical story.
Introduction: Amazed by Grace
Grace has often been called “amazing,” and for good reason. It is the grand theme that binds together the entire narrative of Scripture, from God’s compassionate dealings with Israel in the Old Testament to the redeeming work of Christ and the life of the Church in the New Testament. Grace in Christian theology refers to God’s unmerited favor – His loving initiative to bless, forgive, and save people who do not deserve it (What is the difference between mercy and grace? | GotQuestions.org). It is a gift freely given, never earned by human effort or merit (Ephesians 2:8–9). For mature believers, exploring grace is like gazing into a multifaceted diamond: each angle – whether it be grace’s relation to justice and mercy, its role in God’s covenants, or its power in salvation and sanctification – reveals new depths of God’s character.
In this lesson, we will delve deeply into the theological richness of grace. We’ll contrast grace with justice and mercy, trace grace through the biblical covenants (Abrahamic, Mosaic, and the New Covenant in Christ), and examine how grace undergirds our justification, sanctification, and the life of the Church. Along the way, we’ll draw on insights from church history – voices like Augustine, the Reformers, and modern theologians – to enrich our understanding. Finally, we will consider practical applications for seasoned believers in leadership, discipleship, and spiritual formation.
Key Scripture to Set the Tone: “The LORD is compassionate and gracious, slow to anger, abounding in love” (Exodus 34:6, NIV). This self-revelation of God to Moses introduces a central tension: God is gracious and just. How God’s grace works alongside His justice – and even satisfies it at the cross – is the glorious story of redemption. Let’s begin by clarifying what we mean by grace, and how it differs from (yet relates to) mercy and justice.
Grace, Mercy, and Justice: Understanding God’s Character
To appreciate grace, we must see it against the backdrop of God’s justice and mercy. These three concepts – justice, mercy, and grace – are distinct but complementary aspects of God’s character and actions:
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Justice – getting what one deserves. Justice is God’s fair and righteous judgment on sin and evil. If God gave only justice to humanity, every one of us would face punishment and death for our sins (Romans 6:23). In human terms, justice means receiving the due penalty or reward for one’s actions (BibleTimeLines.com : What's the difference between Justice, Mercy, and Grace?). A just judge administers exactly what is earned or deserved – no less and no more. God’s justice reflects His holiness and moral perfection; He cannot ignore wrongdoing (Habakkuk 1:13).
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Mercy – not getting the bad one deserves. Mercy withholds the punishment or negative outcome that justice would demand (BibleTimeLines.com : What's the difference between Justice, Mercy, and Grace?). When God shows mercy, He is being compassionate and forgiving, sparing us from judgment. Think of King David’s cry, “Have mercy on me, O God… blot out my transgressions” (Psalm 51:1). David knew he deserved punishment, but he pleaded for God’s tender mercy. Mercy is often described as God’s compassion in action – delivering us from judgment. Scripture often equates mercy with deliverance from danger or relief from the penalty of sin (What is the difference between mercy and grace? | GotQuestions.org) (What is the difference between mercy and grace? | GotQuestions.org). Every day we live and breathe is an act of mercy, because we sinners do not immediately receive the death we deserve (What is the difference between mercy and grace? | GotQuestions.org).
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Grace – getting the good one does not deserve. Grace goes beyond mercy. In mercy, punishment is withheld; in grace, blessings are given freely that are utterly unearned (BibleTimeLines.com : What's the difference between Justice, Mercy, and Grace?). If mercy is like a judge pardoning a criminal, grace is the judge also paying the criminal’s debt and adopting him into his own family – showering him with favor that he has no claim to. Biblically, “grace” (Greek charis) is unmerited favor – God’s goodness toward those who deserve only punishment (What is the difference between mercy and grace? | GotQuestions.org). Through grace, we receive salvation, eternal life, and all spiritual blessings as a gift. The New Testament declares, “All have sinned and fall short of the glory of God, and all are justified freely by His grace through the redemption that came by Christ Jesus” (Romans 3:23–24, NIV). Grace is God giving generously to the undeserving.
Another way to put it: Justice is when God gives us exactly what we deserve (the “bad” we have earned by sin); Mercy is when God does not give us the punishment we deserve; Grace is when God does give us lavish blessings we could never deserve (BibleTimeLines.com : What's the difference between Justice, Mercy, and Grace?). As one source concisely says, “Justice is getting the bad that we deserve… Mercy is not getting the bad that we deserve… Grace is getting good that we do not deserve” (BibleTimeLines.com : What's the difference between Justice, Mercy, and Grace?).
These three meet most profoundly at the cross of Christ. At Calvary, God’s justice against sin was satisfied (as Jesus bore our penalty), God’s mercy was demonstrated (as we are not punished), and God’s grace was poured out (as we receive forgiveness and eternal life as a gift). Grace, therefore, does not ignore justice; rather, grace satisfies justice through a substitute and then goes beyond it, granting favor. The result is that “through mercy, we are delivered from judgment; through grace, we receive salvation” (Justice, mercy and grace: What's the difference?).
Reflection: Consider an analogy – a prisoner on death row. Justice would be his execution; mercy would be a pardon sparing his life; grace would be that, plus inviting him home, clothing him, and giving him a place of honor (BibleTimeLines.com : What's the difference between Justice, Mercy, and Grace?). In Christ, God has done exactly that for us spiritually. How does understanding these differences deepen your gratitude for what God has done in your life?
Grace in the Old Testament: Covenant Promises and Foundations
Grace is not merely a New Testament concept; it is rooted in the character of God revealed from the earliest pages of Scripture. Although the word “grace” (Hebrew chen, meaning favor) is not as frequently used in the Old Testament as in the New, God’s gracious actions abound. Throughout the Old Testament, God’s dealings with His people are marked by unmerited favor – from the covenants He initiates to the patience and love He shows to Israel. The Old Testament covenants (promises and agreements God made) provide a framework for understanding grace in God’s plan:
Grace and the Abrahamic Covenant (Unconditional Promise)
God’s covenant with Abraham (Genesis 12, 15, 17) is a striking early picture of grace. In Genesis 12, God calls an obscure man named Abram, not because Abram was righteous or important (indeed, Joshua 24:2 implies Abram’s family served other gods), but purely by divine choice and mercy. God promises to bless Abram, make his descendants a great nation, and bless all nations through him (Genesis 12:1–3). This promise is sheer grace – an undeserved gift. Abram did nothing to earn it; in fact, when God formally “cuts” the covenant in Genesis 15, He puts Abram into a deep sleep and God alone passes between the sacrificial animals, appearing as a smoking firepot and blazing torch (Genesis 15:12–17). In ancient covenant ceremonies, normally both parties would walk between the cut animals, pledging faithfulness on pain of death. But in this case, Abram does not walk through at all – only God does (Grace in the Old Testament | Zondervan Academic)! This means God took upon Himself the full responsibility for fulfilling the promise, declaring it an unconditional, unilateral covenant of grace (Grace in the Old Testament | Zondervan Academic). God in effect says, “If this covenant is broken, let Me suffer the curse.” This astonishing act prefigures the cross, where God’s own Son bears the curse for humanity’s covenant-breaking. As the Zondervan Academic commentary notes, “in Genesis 15, Abram does not pass between the carcasses; only the Lord does… unconditionally and unilaterally pledging himself” to the promises (Grace in the Old Testament | Zondervan Academic).
Abraham’s role was simply to believe God. Genesis 15:6 tells us, “Abram believed the LORD, and He credited it to him as righteousness.” The Apostle Paul later points to this as the prototype of justification by faith through grace (Romans 4:3–5, Galatians 3:6–9). God graciously accepted Abraham not on the basis of works, but on the basis of faith in God’s promise. The Abrahamic Covenant established that God’s relationship with His people would ultimately rest on grace through faith, not law-keeping or human merit. It also promised that through Abraham’s offspring (ultimately Christ), “all nations on earth will be blessed” (Gen. 22:18) – a promise of worldwide grace.
Throughout Israel’s history, God remembered His covenant with Abraham and showed grace to Abraham’s descendants, even when they strayed. For example, generations later when Israel was oppressed, “the LORD was gracious to them and had compassion and showed concern for them because of his covenant with Abraham, Isaac and Jacob” (2 Kings 13:23, NIV). In other words, God’s grace toward Israel was anchored in the promises He made to their forefathers (Grace in the Old Testament | Zondervan Academic). Despite Israel’s unworthiness, God’s faithfulness to His own covenant word meant grace kept reaching them.
Grace and the Mosaic Covenant (Law, Sacrifice, and Persistent Grace)
At first glance, the Mosaic Covenant (the Law given through Moses at Sinai) might seem to be the opposite of grace – a covenant of works and strict justice, based on Israel’s obedience (with blessings for obedience and curses for disobedience, see Deuteronomy 28). Indeed, the Mosaic Law revealed God’s holy standards and the concept of justice clearly: “the soul who sins shall die” (Ezekiel 18:4). However, even the giving of the law was nested in grace. Notably, God rescued Israel out of slavery in Egypt by grace before He gave them the law. Exodus 19:4 reminds them, “I carried you on eagles’ wings and brought you to myself,” prior to any mention of their obedience. Their redemption from Egypt (celebrated in the Passover) was an act of God’s gracious love and power, fulfilling His promise to Abraham. Only after this salvation event did God give the Ten Commandments and the Law, to guide them in living as His people. In other words, grace came first, then law – showing that Israel’s relationship with God was founded on His saving grace, not their performance.
Moreover, the Mosaic system itself contained provisions of grace: the sacrificial system for atonement of sin. When Israel sinned under the Law, God mercifully provided the tabernacle rituals and animal sacrifices as a way to restore fellowship – ultimately pointing to the future sacrifice of Christ, “the Lamb of God, who takes away the sin of the world” (John 1:29). Every time a sinner brought a lamb or goat to be sacrificed, it was a testament that God’s grace allowed a substitute to bear the justice their sin deserved. God’s hesed (Hebrew for steadfast love or covenant mercy) shone through in His patience and willingness to forgive again and again. The countless times God withheld immediate judgment from Israel and continued to sustain them – through 40 years in the wilderness despite their grumbling, through cycles of rebellion in Judges, through king after king who failed Him – testify that “the LORD is merciful and gracious, slow to anger, and abounding in steadfast love” (Psalm 103:8, ESV). The Old Testament repeatedly affirms this refrain (see also Psalm 86:15, Joel 2:13, Jonah 4:2).
Perhaps the clearest self-description of God’s grace in the Old Testament comes in God’s revelation to Moses. After Israel’s grievous sin with the golden calf, Moses interceded and God mercifully agreed not to destroy the people. When Moses begged to see God’s glory, God proclaimed His Name to Moses, highlighting His grace: “The LORD, the LORD, the compassionate and gracious God, slow to anger, abounding in love and faithfulness… forgiving wickedness, rebellion and sin” (Exodus 34:6–7). In the same breath, God adds, “Yet He does not leave the guilty unpunished” – showing that He maintains justice even as He shows mercy (Grace in the Old Testament | Zondervan Academic). This profound revelation shows grace and justice in tension: God’s grace means He chooses to forgive the repentant, but His justice means unrepentant guilt will eventually be punished. The very renewal of the covenant after the golden calf was an act of grace. God declared that He would go with the people to the Promised Land despite their stiff-necked disobedience – not because Israel deserved a second chance, but because it is God’s nature to be gracious and faithful to His promises (Exodus 33:19; 34:6-10).
Throughout the Mosaic covenant era, God’s gracious character is the reason Israel isn’t wiped out for their sins. As the Zondervan Academic resource puts it, “in the face of human sin and rebellion, the Lord has chosen not to exact justice… He has chosen instead to be gracious and merciful – showing unmerited favor toward those who do not deserve it” (Grace in the Old Testament | Zondervan Academic). The covenant context is key: God often tempered judgment “because of His covenant” – whether the covenant with Abraham or the covenant at Sinai itself, which included cycles of judgment and mercy when the people repented (see Judges 2:18, where God is “moved to pity by their groaning”). His covenant loyalty (hesed) meant He repeatedly forgave. When Jonah complained about God sparing the repentant city of Nineveh, he basically said, “I knew you would do this, God – because I know that You are a gracious and compassionate God…” (Jonah 4:2). Ironically, Jonah resented God’s grace to others, forgetting that he himself lived under that same grace (Grace in the Old Testament | Zondervan Academic).
Grace and the Promise of a New Covenant
The Old Testament prophets, while warning of judgment, also pointed forward to a coming New Covenant of greater grace. Jeremiah prophesied of a day when God would make a “new covenant” unlike the Mosaic one – a covenant in which God would forgive sins and write His law on hearts (Jeremiah 31:31–34). “For I will forgive their iniquity and remember their sin no more,” God declares (Jer. 31:34). This promise is pure grace: complete forgiveness and an inner transformation, accomplished by God. Ezekiel likewise speaks of God’s gracious transformation: “I will give you a new heart and put a new spirit in you… I will put My Spirit in you and move you to follow my decrees” (Ezekiel 36:26–27). These prophecies show that the law, which Israel failed to keep, would be fulfilled by God’s grace changing people from the inside out.
In short, the Old Testament sets the stage for grace: human sin is thoroughly exposed by the law, and human inability makes it clear that if salvation and a continued relationship with God are to happen, it must be by God’s gracious initiative (Grace in the Old Testament | Zondervan Academic) (Grace in the Old Testament | Zondervan Academic). The faithful in Israel came to understand this. The psalmists, for example, constantly appealed to God’s grace and covenant love. “Answer me, LORD, out of the goodness of your love; in your great mercy turn to me” (Psalm 69:16). They knew they couldn’t stand on their own righteousness. Prayer itself, in the Bible, assumes grace – as one theologian notes, in the Psalms the worshipper “pleads no merit of his own but looks solely to God’s grace” (Grace in the Old Testament | Zondervan Academic). The identity of Israel was rooted in being a people whom God graciously rescued (as celebrated every Passover) (Grace in the Old Testament | Zondervan Academic).
Thus, grace is a golden thread through the Old Testament: God chose Israel by grace (Deut. 7:7-8), delivered them by grace, bound Himself to them in gracious promise, and stayed committed to them by grace. Yet the full riches of grace would only be revealed with the coming of Jesus the Messiah, enacting the New Covenant in His blood. The Old Testament ends with expectation: God’s people are in need of a savior who can truly deal with sin and change hearts. How will God satisfy His justice and still fulfill His gracious promises? The answer explodes into view in the New Testament.
For Discussion: Reflect on examples of God’s grace in the Old Testament. How did God show grace to characters like Noah (Genesis 6:8), David (2 Samuel 12–15, Psalm 32), or Israel as a nation (Nehemiah 9:16–21)? What do these stories teach us about the consistency of God’s character across both testaments?
Grace Revealed in Jesus Christ: The New Covenant Fulfilled
When we turn to the New Testament, grace shines in full brightness. The Apostle John captures the arrival of Jesus with these words: “The Word became flesh and made his dwelling among us… full of grace and truth” (John 1:14, NIV). He adds, “For the law was given through Moses; grace and truth came through Jesus Christ” (John 1:17). In Jesus, the grace of God that was anticipated in the Old Covenant became incarnate. Christ’s very life and ministry demonstrated undeserved favor – welcoming sinners, healing the sick, lifting up the lowly. He embodied the forgiving father in the parable, running to meet prodigals with compassion. Ultimately, Jesus established the New Covenant through His sacrificial death and resurrection, providing the decisive solution to sin and the fullest expression of God’s grace.
The Cross: Where Justice and Grace Meet
At the center of the New Testament’s teaching on grace is the cross of Christ. On the cross, Jesus bore the wrath and justice of God against sin so that we could receive mercy and grace. This is often called the “great exchange”: Christ took what we deserved (punishment), and we receive what He deserved (reward, fellowship with the Father) (Brian G. Hedges : A Double Grace: John Calvin on Justification and Sanctification). “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Corinthians 5:21). This verse encapsulates grace – the innocent One is treated as guilty, and the guilty are treated as righteous. Grace does not mean God brushes sin aside; rather, God’s Son paid sin’s price in full (satisfying justice), so that God could justly justify sinners (Romans 3:26) and freely pour out blessings on us. Romans 3:24 declares we are “justified freely by His grace through the redemption that came by Christ Jesus.” Redeem means to buy back at a price – Jesus’ blood was the price (1 Peter 1:18–19). Thus grace is free to us, but costly to God (hence Dietrich Bonhoeffer’s term “costly grace” (Dietrich Bonhoeffer: cheap grace vs. costly grace – Josh Benner)). “You were bought at a price” (1 Cor. 6:20) – that price was the life of the Son of God, demonstrating that God’s grace is both loving and holy.
Paul marvels at this in Romans 5: “God shows his love for us in that while we were still sinners, Christ died for us” (Rom. 5:8, ESV). We didn’t earn it or clean ourselves up first; grace came to us while we were enemies. In fact, Romans 5:10 goes on to say that while we were God’s enemies, we were reconciled through Jesus’ death. Grace initiative: God didn’t wait for us to deserve salvation (we never could); He acted in grace to save us. This is the heart of the gospel message.
Furthermore, the resurrection and exaltation of Christ continue the theme of grace. Through Jesus, we have access into a standing of grace. Romans 5:1–2: “Since we have been justified through faith, we have peace with God through our Lord Jesus Christ, through whom we have gained access by faith into this grace in which we now stand.” Believers now live in a continual sphere of grace, like standing under a waterfall of God’s favor that flows because of Jesus. Every spiritual blessing – being adopted as God’s children, being indwelt by the Holy Spirit, having eternal life – is a gift of “the riches of God’s grace, which He lavished on us in Christ” (Ephesians 1:7–8). The super-abundance of grace is a recurring theme in Paul’s letters: “where sin increased, grace abounded all the more” (Romans 5:20, ESV).
Salvation by Grace through Faith (Not by Works)
The New Testament repeatedly emphasizes that salvation is by grace, not by our works or merits. Perhaps the clearest statement is Ephesians 2:8–9, “For it is by grace you have been saved, through faith – and this is not from yourselves, it is the gift of God – not by works, so that no one can boast.” Any seasoned believer likely knows this verse by heart. It captures the essence of grace: salvation is God’s gift from start to finish, and thus all boasting is excluded. We contribute nothing to our salvation except the sin that made it necessary. Faith is simply the hand that receives the gift, and even that faith, Paul says, is enabled by God’s grace.
Paul contrasts grace and works like oil and water: “And if [salvation is] by grace, then it is no longer by works; if it were, grace would no longer be grace” (Romans 11:6). Grace, by definition, is unearned – the moment we try to earn it, it ceases to be grace. This was a major contention in the early Church (and later in the Reformation). The Apostle Paul had to correct those who wanted to mix grace with law-keeping (see the book of Galatians). He reminded the Galatians that if righteousness could be gained through the law, “Christ died for nothing!” (Gal. 2:21). Any gospel that adds human merit diminishes the grace of God.
The early church unanimously taught salvation by God’s grace. Even before theological terms were refined, we find Church Fathers affirming this truth. For example, around the 4th century, St. Jerome wrote, “We are saved by grace rather than works, for we can give God nothing in return for what He has bestowed on us.” (What did the early church fathers have to say about the gospel of grace? | A Glorious Revolution). The Fathers understood that no human effort can buy God’s favor – it is freely given in Christ. Later, the Protestant Reformers would use the slogan sola gratia (“by grace alone”) to reassert this biblical doctrine against any idea that our works contribute to justification. The Reformers pointed back to Augustine and ultimately to Paul’s letters in proclaiming that everything in salvation is a gift of divine grace.
Grace for All Peoples
Another aspect of grace in the New Testament is its radical inclusivity. God’s grace reaches beyond Israel to Gentiles – to all nations – just as He promised Abraham. The early church was astonished that Gentiles could receive the Holy Spirit and salvation by grace just as Jews did (Acts 10:45, Acts 15:11). The Apostle Paul was called the “apostle of grace” in part because he championed the truth that Gentiles are saved by grace through faith without having to keep the Mosaic Law (Galatians 3, Acts 15:7-11). In Acts 15:11, Peter says, “We believe it is through the grace of our Lord Jesus that we [Jews] are saved, just as they [Gentiles] are.” Grace leveled the playing field – all have sinned, and anyone can be saved by the same gracious Savior. In Christ, there is neither Jew nor Greek, slave nor free, male nor female – all are one (Gal. 3:28), equally recipients of grace.
This “democratization” of grace was a fulfillment of prophecy (as seen in Isaiah’s inclusion of Gentiles) and a further indication that grace is purely God’s gift rather than a status earned by birth or law. Paul often greeted churches with “Grace and peace to you”, emphasizing that their whole Christian life was grounded in grace from start to finish.
Grace Not to Be Abused: “Cheap Grace” vs “Costly Grace”
A crucial point for mature believers: while grace is free and unearned, it is not a license to sin or an excuse for complacency. True grace, when received, produces a profound change in heart and life. The New Testament addresses this potential misunderstanding: Jude warns of those who “pervert the grace of our God into a license for immorality” (Jude 1:4). And Paul anticipates the question in Romans 6:1, “Shall we go on sinning so that grace may increase?” He answers emphatically: “By no means! We are those who have died to sin – how can we live in it any longer?” (Rom. 6:2). In other words, receiving grace includes dying to an old life and living a new one. Grace forgives our sins, but also trains and empowers us to live differently. Titus 2:11-12 beautifully states: “For the grace of God has appeared that offers salvation to all people. It teaches us to say ‘No’ to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age.” Far from encouraging sin, grace “teaches” us to renounce sin because we are so grateful for God’s love and so empowered by His Spirit.
Theologian Dietrich Bonhoeffer gave the memorable terms “cheap grace” and “costly grace.” He described “cheap grace” as “the preaching of forgiveness without requiring repentance… grace without discipleship, grace without the cross, grace without Jesus Christ.” (Dietrich Bonhoeffer: cheap grace vs. costly grace – Josh Benner) In contrast, “costly grace” calls us to true discipleship: “it is costly because it costs a man his life, and it is grace because it gives a man the only true life… it cost God the life of His Son… what has cost God much cannot be cheap for us.” (Dietrich Bonhoeffer: cheap grace vs. costly grace – Josh Benner). Bonhoeffer’s point is that God’s grace, while free to us, should never be treated lightly – it should lead us to repentance, obedience, and awe. If someone claims to have received God’s grace but remains willfully unchanged, continuing in sin without repentance, they have not truly understood or received biblical grace (Justice, mercy and grace: What's the difference?) (Justice, mercy and grace: What's the difference?). True grace always transforms. Charles Spurgeon echoed this by saying that when a Christian falls into sin, he will feel “out of his element” and miserable until he returns to God (Justice, mercy and grace: What's the difference?) – for grace has changed his nature.
Illustration: Think of grace like a power that changes our status and our condition. When the Prodigal Son in Jesus’ parable was received back by his father, he was forgiven (that’s grace) and he was restored to sonship wearing new robes and a ring (that’s transformative grace). He couldn’t very well go back to living in the pigsty after experiencing the father’s love. So it is with us: we don’t “continue in the pigsty” of sin once God’s grace has brought us home. If we stumble, grace picks us up and calls us higher.
Thus, any study of grace for seasoned believers must maintain this balance: hold grace high, and let grace propel you into holiness, rather than legalism on one hand or laxity on the other.
Reflection: How would you respond to someone who says, “Since we are under grace and not law, it doesn’t matter if I commit this sin, God will forgive me”? What scriptures or truths about grace and God’s character address that attitude? Consider also your own life: in what ways does the grace of God “teach” you to say no to sin and yes to righteousness?
Grace in Salvation: Justification, Sanctification, and Glorification
The Christian life from beginning to end is a story of grace. In theology, we often divide the aspects of salvation into justification (our position as forgiven and righteous in God’s sight), sanctification (our ongoing growth in holiness), and glorification (our final transformation in God’s presence). Each of these stages is the result of God’s grace:
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Justification by Grace: Justification is a legal term meaning to be declared righteous or acquitted. Scripture teaches we are justified (declared righteous) by God’s grace, through faith in Christ’s work, not by our works (see Romans 3:24, Titus 3:5-7). When we trust in Jesus, God credits Christ’s righteousness to us (2 Cor. 5:21, Romans 4:5) – this is sometimes called imputed righteousness. It’s entirely undeserved. Think of the tax collector in Jesus’ parable who cried out, “God, have mercy on me, a sinner!” and went home justified (Luke 18:13-14). He had nothing to plead except grace. The Apostle Paul says in Romans 5:9 that we are “justified by [Christ’s] blood,” and in Romans 5:1, “justified by faith, we have peace with God.” Justification is an instantaneous act of God’s grace the moment we believe, removing our guilt and clothing us in salvation (Isaiah 61:10). A beautiful Old Testament picture is Zechariah 3, where God removes Joshua the high priest’s filthy garments and clothes him in clean robes – “See, I have taken away your sin” (Zech. 3:4). For us, Jesus’ perfect life is the clean robe we wear by grace (Matthew 22:11-12, the parable of the wedding garment). As theologian John Calvin described it, when we are united to Christ by faith we receive a “double grace”: “being reconciled to God through Christ’s blamelessness [justification]… and secondly, that sanctified by Christ’s Spirit we may cultivate blamelessness of life [sanctification]” (Brian G. Hedges : A Double Grace: John Calvin on Justification and Sanctification). This double grace means God not only declares us righteous, He also makes us righteous over time – but both come from union with Christ.
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Sanctification by Grace: Sanctification is the process by which we are made actually righteous and holy in character and behavior. Importantly, this too is empowered by grace. Sometimes Christians think, “God’s grace got me saved, but now it’s up to me to grow.” While our effort and cooperation are certainly involved (we work out our salvation – Philippians 2:12), it is God’s grace that energizes and enables that effort: “for it is God who works in you to will and to act according to His good purpose” (Phil. 2:13). Paul said, “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” (1 Corinthians 15:10). This remarkable verse shows the interplay: grace doesn’t make our effort unnecessary, but grace undergirds and even exceeds our effort. Paul attributes any progress or labor in his ministry to God’s grace at work in him. In fact, every good work a Christian does is ultimately a result of grace: “God is able to make all grace abound to you, so that in all things at all times, having all that you need, you will abound in every good work” (2 Corinthians 9:8). Grace is like the fuel for our sanctification.
The Holy Spirit is often called “the Spirit of grace” (Hebrews 10:29), and He is the one who produces holiness in us. We grow in the fruit of the Spirit (Galatians 5:22-23) by staying connected to Christ. Jesus said, “Apart from me you can do nothing” (John 15:5). Thus, abiding in Christ and relying on His grace is how we bear fruit. When we strive in our own strength, we either fail or we succeed in a way that fosters pride – neither honors God. But when we depend on grace, God gets the glory for the growth. As seasoned believers, we learn to say with the hymnist: “I need Thee every hour,” not only for forgiveness but for the power to live a holy life.
There’s also grace for times of weakness and struggle. The Lord told Paul, “My grace is sufficient for you, for My power is made perfect in weakness” (2 Corinthians 12:9). Grace is not just for moral transformation, but for endurance, comfort, and strength in trials. It meets us in our weakness. Hebrews 4:16 invites us to “approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.” The picture is of continual dependence: we keep coming to God through Christ for fresh grace, like an ever-flowing stream, to sustain our Christian walk.
It’s important to note that genuine sanctification, which flows from grace, will involve our active participation – sometimes described as “cooperating with grace.” John Wesley, for example, taught that after initial salvation (which he agreed is all of grace), a believer grows in holiness through cooperant grace – God’s grace that enables our ongoing repentance, works of piety, and works of mercy. But even this cooperation is grace-enabled; apart from God’s grace, we wouldn’t even desire holiness. Prevenient grace (grace that “goes before”) is another concept Wesley emphasized: God’s grace at work in a person even before they come to faith, to draw and enable them to respond. This underscores that every step toward God is prompted by God’s grace first. As Jesus said, “No one can come to me unless the Father who sent me draws them” (John 6:44).
A helpful modern insight comes from Dallas Willard, who said: “Grace is not opposed to effort, but to earning. Earning is an attitude. Effort is an action. Grace… is God acting in our life to do what we cannot do on our own.” (Dallas Willard’s Definitions and Quotes - Soul Shepherding). This means in sanctification we do put in effort (spiritual disciplines, saying no to sin, etc.), but we never earn status from that effort, and we recognize that even our ability to make the effort is a gift of grace. We remain utterly dependent on God’s power. Willard even said, “if we had never sinned we would still need grace!” (Dallas Willard’s Definitions and Quotes - Soul Shepherding) – implying grace is not only about forgiveness, but about God’s life in us to enable us to be and do what He created us for. A mature believer grows ever more aware of this need for daily grace.
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Glorification by Grace: The final step of our redemption is when we are resurrected or transformed into perfect Christlikeness in heaven. This too is by grace alone. We will be perfected not by the flesh, but by God’s power. Jude 1:24 gives praise to God “who is able to keep you from stumbling and to present you blameless before the presence of His glory with great joy.” It is God who presents us blameless at the end, based on Christ’s merit. In eternity we will forever marvel at the grace of God. Ephesians 2:7 says that God raised us up with Christ “in order that in the coming ages He might show the incomparable riches of His grace, expressed in His kindness to us in Christ Jesus.” Throughout endless ages, God’s grace will be our theme of praise – we’ll never stop learning of its “incomparable riches”!
In summary, from first to last, salvation is of the Lord (Jonah 2:9). Justification is a past act of grace, sanctification a present work of grace, glorification a future hope by grace. The entire Christian journey is sometimes described as living in “the state of grace.” We never move out of grace into something “more advanced” – rather, to mature is to go deeper into grace.
Grace in the Life of the Church: Community, Gifts, and Service
Grace not only saves and sanctifies individuals, it also shapes the life of the Christian community (the Church). Mature believers serving in the Church must understand how grace operates corporately, because that fosters humility, unity, and love in ministry.
A Community Formed by Grace
The Church was birthed by grace on the Day of Pentecost – the Holy Spirit (a gift of grace) empowered the apostles to preach, and 3,000 people believed and were baptized by God’s grace (Acts 2:41). The Book of Acts notes that the early Christian community was marked by grace: “With great power the apostles continued to testify to the resurrection of the Lord Jesus. And God’s grace was so powerfully at work in them all that there were no needy persons among them” (Acts 4:33–34, NIV). Grace manifested in both bold witness and practical generosity. The sharing of possessions in Acts 2–4 was a response to grace – they had freely received, so they freely gave.
The Church is often referred to as the “Body of Christ” and a “family of God.” We relate to one another on the basis of grace, not worldly status or merit. This is why James warns the church not to show favoritism to the rich over the poor (James 2:1–5) – because in God’s grace economy, worldly distinctions are transcended. Each member of Christ’s body is there by grace and should be treated as such.
Forgiveness and acceptance in the church are direct outworkings of grace. Paul exhorts believers, “Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you” (Ephesians 4:32). The grace we have received vertically from God must flow horizontally to others. A grace-shaped church is one where people forgive offenses (Matthew 18:21–35), bear each other’s burdens (Galatians 6:2), and gently restore those who fall into sin (Galatians 6:1) – all because we recognize we are fellow recipients of mercy. When a Christian brother or sister sins, we remember, “there but for the grace of God go I.” Such humility undercuts self-righteousness and judgementalism.
Even church discipline, when needed, is ultimately aimed at restoration by grace. In 2 Corinthians 2:6-8, a man who had been under discipline was forgiven and welcomed back so he would not be “overwhelmed by excessive sorrow.” The goal was repentance leading to restoration – a grace outcome. A mature community knows how to uphold standards and lavish grace on the repentant.
Grace and Spiritual Gifts (Charisms)
The New Testament teaches that every believer is given spiritual gifts to build up the church – and tellingly, the Greek word for gift (charisma) comes from charis (grace). Spiritual gifts are literally “grace-gifts.” Romans 12:6 says, “We have different gifts according to the grace given to each of us.” Whether one has the gift of teaching, serving, giving, leadership, or encouragement, it’s all an undeserved empowerment from God. This means no place for pride in our gifts or roles – we can’t boast in what was given by grace. It also means we should appreciate and honor each other’s gifts as displays of God’s grace. In 1 Corinthians 15:10 (quoted earlier), Paul attributes his apostolic labor to God’s grace; likewise in 1 Corinthians 3:10 he says, “By the grace God has given me, I laid a foundation as a wise builder…” Even the calling and capacity to serve as an apostle was grace.
The leadership roles in the church are gifts of Christ’s grace to the church. Ephesians 4:7,11: “But to each one of us grace has been given as Christ apportioned it… So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, to equip his people…” The very existence of various ministries is an expression of grace – intended to bless and edify the whole body. For seasoned church leaders, this perspective is crucial: my role is a grace, and my exercise of it must be by grace. Peter puts it this way: “Each of you should use whatever gift you have received to serve others, as faithful stewards of God’s grace in its various forms” (1 Peter 4:10, NIV). What an image – we are stewards of grace, tasked with dispensing God’s grace to others through our gifts and actions. A church leader or disciple-maker should constantly ask, “How can I reflect God’s grace to the people I serve? How can I steward this gift to show God’s unmerited love and strengthen others’ faith?”
Means of Grace: Word and Sacraments
Historically, the Church has spoken of “means of grace” – practices through which God distributes grace to His people. For Protestant traditions, these usually include the preaching of the Word, prayer, baptism, and the Lord’s Supper (Communion). These are not magical rituals, but channels appointed by God where He loves to meet us with grace. For example, when the Word of God is preached in the power of the Spirit, it becomes a means by which God gives grace – whether the grace of conviction, encouragement, or enlightenment. Acts 20:32 reflects this as Paul says farewell to the Ephesian elders: “Now I commit you to God and to the word of His grace, which can build you up and give you an inheritance among all those who are sanctified.” The gospel message itself is “the word of His grace.”
The sacraments (or ordinances) are visible signs of invisible grace. In baptism, we see a portrayal of grace – the washing away of sin, new birth, union with Christ in His death and resurrection (Romans 6:3-4). We don’t believe the act of getting wet saves, but it signifies the grace of God that does save, and as we obey in faith, God’s grace meets us there. In Communion, we tangibly remember Christ’s broken body and shed blood, “the blood of the new covenant” (Luke 22:20). We are nourished in our hearts by the grace of Christ’s sacrifice. The Eucharist has been called “the feast of grace”, where all come on equal footing – sinners in need of mercy, invited by Christ to His table. For leaders, administering baptism or the Lord’s Supper is a sacred stewardship of grace to God’s people.
Additionally, prayer is a daily means of appropriating grace (Hebrews 4:16, as mentioned earlier, encourages us to “find grace to help in time of need” through prayer). Fellowship and mutual encouragement are also channels of grace – often God’s grace flows through people to strengthen us. Have you ever been uplifted by a brother or sister’s timely word or act of kindness? That’s grace mediated through the Body.
Understanding the means of grace guards seasoned believers from spiritual pride or isolation. We realize we need the community and the ordinances God gave for our growth. Even a mature Christian never “outgrows” the need for preaching, Scripture study, the Lord’s Supper, and prayer – rather, we lean into them more, knowing they are lifelines of grace.
Culture of Grace vs. Legalism
A grace-filled church culture will be markedly different from a legalistic one. In a community of grace, people serve out of joy and gratitude, not compulsion. Leaders don’t motivate by guilt or fear but by pointing to God’s mercies (cf. Romans 12:1). If someone falls, they are gently restored rather than shamed. There is an atmosphere of humble dependency on God rather than self-righteous competition.
That said, a grace-filled church also takes sin seriously – not to punish, but to heal. As Bonhoeffer noted, grace without truth (cheap grace) isn’t truly loving. So a healthy church will still practice correction and uphold biblical standards, yet always with an aim to bring people into deeper experience of God’s grace.
A challenge for those in ministry is to keep the message of grace central. Mature teachers and preachers must guard against assuming the gospel. We need to continually nourish even long-time Christians with the good news of grace. Why? Because our human tendency is to drift either into self-reliant performance (Galatians 3:3) or into taking grace for granted. The antidote is a fresh vision of God’s grace regularly set before the church – through preaching, teaching, songs, and the Lord’s Supper.
Example from Church History: The 18th-century hymn writer John Newton, who wrote “Amazing Grace,” was a pastor who never tired of preaching the grace of God. Newton had been a wretch – a slave trader – and was dramatically saved by grace. That personal experience fueled a lifetime of proclaiming grace to others. He famously said near the end of his life, “My memory is nearly gone; but I remember two things: That I am a great sinner, and that Christ is a great Savior.” His church knew him for constantly extolling grace. Similarly, Charles Spurgeon instructed his students that whatever text they preached, they should make a beeline to the cross – in other words, always bring it back to the grace shown in Christ. For the life of the Church to stay vibrant and Christ-centered, grace must remain front and center.
For Church Leaders: Consider whether your congregation or ministry is characterized more by grace or by performance. How is the balance between truth and grace in your community? In what ways can you as a leader better “steward God’s varied grace” (1 Peter 4:10) – perhaps by mentoring younger believers in a grace-focused way, or by infusing more gospel-reminders into church life?
Insights from Church History: Grace Through the Ages
Throughout the history of the Church, the doctrine of grace has been a touchstone of orthodoxy and often a dividing line in debates. Mature believers can gain perspective and appreciation by knowing how our forebears understood grace:
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Augustine vs. Pelagius (5th Century): In the early 400s, a significant controversy about grace erupted. Pelagius, a British monk, taught that humans had the natural ability to obey God and essentially save themselves (denying original sin’s incapacitation). He saw grace more as an aid to reach God but not absolutely necessary. Augustine, the Bishop of Hippo, vehemently opposed Pelagius. Augustine insisted that humans are utterly dependent on God’s grace for any good – from the first step of faith through every act of obedience (“A Short Defense of Imputation” or “Am I Really Condemned for the Sin of Another?” - Credo House Ministries). Augustine’s famous prayer, “Give what You command, and command what You will,” was offensive to Pelagius because it implied we need God to give us the ability to do what He commands (“A Short Defense of Imputation” or “Am I Really Condemned for the Sin of Another?” - Credo House Ministries). But Augustine was being thoroughly biblical: without God’s grace, we cannot fulfill God’s righteous requirements. The Council of Carthage (418 AD) sided with Augustine, condemning Pelagianism as heresy. They affirmed that even the beginning of faith is a gift of God’s grace (see John 6:44, Ephesians 2:8). Augustine taught that God’s grace is operative (working to bring about our salvation) and cooperative (working with us in our sanctification), but in all cases, grace is primary and enabling. From Augustine we get the idea of prevenient grace (grace that “comes before” any human decision) and irresistible grace (in Augustine’s view, God’s saving grace effectively brings the elect to faith). The key takeaway: orthodox Christianity recognized early that to God alone belongs the credit for our salvation, not to us – thereby preserving all glory for God and cultivating humility in believers.
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The Reformation (16th Century): Fast-forward a thousand years, and the church again struggled with grace – this time in the context of merit, indulgences, and faith plus works. Martin Luther, John Calvin, and other Reformers protested the teaching that human works (like penance or indulgences) could contribute to salvation. They championed sola gratia, by grace alone, and sola fide, by faith alone (in Christ alone), as the means of justification. Martin Luther had tried to earn favor with God through extreme monkish discipline but found no peace until the gospel of grace in Romans and Galatians opened his eyes: “The just shall live by faith” (Rom. 1:17). Luther wrote of an experience of being “born again” when he realized righteousness is a gift from God, not something he could achieve. The Protestant Reformation restored the centrality of grace in salvation. The Council of Trent (Catholic Counter-Reformation) responded by also affirming the necessity of grace, though Catholic theology maintained that grace is infused and enables good works which cooperate in justification (a more synergistic view). Despite differences, all sides agreed that without God’s grace through Christ, no one can be saved. The difference was how grace and works relate.
John Calvin spoke of our total dependence on grace in terms of total depravity (no part of us is untouched by sin) and irresistible grace (God’s effective call that brings His elect to faith). Calvin beautifully described the double grace we discussed: “by partaking of [Christ], we receive a double grace: being reconciled to God through Christ’s blamelessness [justification]… and sanctified by Christ’s Spirit [sanctification]” (Brian G. Hedges : A Double Grace: John Calvin on Justification and Sanctification). He emphasized union with Christ as the channel of all grace – a concept that resonates across many traditions today.
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John Wesley (18th Century): Wesley, the founder of the Methodist movement, placed a strong emphasis on grace at all stages: prevenient grace (available to all, enabling a free response to God), justifying grace (experienced at conversion, bringing forgiveness), and sanctifying grace (growth in holiness). While rejecting certain Calvinist ideas, Wesley was adamant that even our cooperation in sanctification is powered by grace. He urged Methodists to partake in the “means of grace” (prayer, Scripture, Communion, etc.) continually, believing God meets us in those practices to give more grace. Wesley’s nuanced view allowed for human response but never apart from enabling grace – maintaining that tension between God’s initiative and our response.
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Modern Insights: In the 20th century, thinkers like Dietrich Bonhoeffer challenged the church to hold grace and discipleship together (as we covered with “costly grace”). Another example is Karl Barth, a theologian who emphasized the sovereignty of God’s grace in revelation and salvation, reacting against the human-centric theologies of his day. More pastorally, writers like Philip Yancey have popularized grace for contemporary audiences (“What’s So Amazing About Grace?”) to reawaken awe at God’s love. A.W. Tozer noted, “Grace is the good pleasure of God that inclines Him to bestow benefits on the undeserving.” And as mentioned, Dallas Willard corrected misunderstandings by teaching that grace is not just pardon but also power for living – “Saints burn grace like jets burn fuel”, he once quipped (Dallas Willard’s Definitions and Quotes - Soul Shepherding), meaning the holier a person is, the more they rely on grace, not the less.
Looking back through history, we see that whenever the church has drifted into either legalism (salvation by works, self-righteousness) or antinomianism (careless living), God raises up voices to call her back to true grace. Truly understanding grace keeps us from both errors. Augustine and Luther pull us back from legalism to rest in grace. Bonhoeffer and Wesley pull us back from lawlessness to remember grace’s call to holiness.
For a mature believer, knowing this heritage can deepen your appreciation. We are part of a “great cloud of witnesses” who have all tasted that the Lord is gracious. When you read Augustine’s Confessions, you see a soul enamored by God’s grace. When you sing “Amazing Grace” by John Newton, you’re joining centuries of believers who were once lost but then found by grace.
Reflection: Which perspective from church history resonates with you most, and why? Augustine’s total dependence on grace, Luther’s joy in finding grace, Wesley’s disciplined life under grace, Bonhoeffer’s challenge to not cheapen grace – how do these speak to your current spiritual journey?
Living in Grace: Applications for Mature Believers
Finally, what does all this rich theology mean for our daily lives, especially for those in leadership, discipleship, or long-term Christian service? Mature believers need to continually apply the doctrine of grace in practical ways:
1. Leadership Marked by Grace
Christian leaders (pastors, elders, ministry heads) are called to lead as recipients of grace, not as lords over others. This means leading with humility and compassion. Remember that you stand in grace – your position is a gift. Paul told Timothy, “be strong in the grace that is in Christ Jesus” (2 Tim. 2:1). Our strength for leadership comes from relying on grace, not just our training or charisma. A grace-filled leader will admit mistakes and repent openly, modeling that our standing isn’t based on personal perfection. They will also extend grace to those they lead: being patient, forgiving failures, and empowering others rather than controlling them.
Think of how Jesus led His disciples – with immense patience for their faults, with servant-hearted actions (washing their feet), and with restoration when they fell (restoring Peter after his denial). That’s grace in leadership. Seasoned leaders should ask, Do those I lead experience the grace of God through my leadership? or do they feel law and pressure? The latter can produce outward performance but stifle true growth. Grace, however, creates an environment where people can flourish in God’s gifts and confess sins without fear of rejection.
Leadership by grace also means entrusting results to God. Paul planted and Apollos watered, but God gave the increase (1 Cor. 3:6–7). We labor diligently, but we know any eternal fruit is by the Lord’s gracious working. This relieves anxiety and pride – success is God’s gift, failure isn’t final because His grace is sufficient.
2. Discipling Others in Grace
If you are mentoring or discipling someone, center that relationship on grace. Encourage them in spiritual disciplines, yes, but not as a way to earn God’s favor – rather as a way to respond to and remain in His grace (John 15:9). Share your own experiences of God’s grace – including your failures and God’s forgiveness – to help them see that Christianity is “Grace from start to finish.” Often younger believers struggle with assurance; reminding them of the objective truth of grace (Christ’s finished work) is crucial so they don’t fall into either despair or pride.
Discipleship should never become merely behavior modification or teaching church culture. It must always point back to why we obey: out of gratitude for grace. As Jesus said, “Whoever has been forgiven much loves much” (Luke 7:47). Our love and obedience grow as our understanding of His grace deepens. So a wise discipler spends ample time grounding their disciple in gospel truth – identity in Christ, God’s promises – not just do’s and don’ts.
It’s also important to teach about “preaching the gospel to yourself daily.” Encourage others (and yourself) to daily recall God’s grace – perhaps through a time of thanksgiving in prayer, or journaling evidences of grace, or memorizing key grace scriptures (like Romans 8:1, “no condemnation in Christ”). This habitual return to grace fuels ongoing transformation.
3. Spiritual Formation and Holiness
For your personal spiritual growth (often called spiritual formation), grace means you pursue holiness from a place of acceptance, not for acceptance. We already are accepted in the Beloved (Eph. 1:6), therefore we want to please the One who loved us. This prevents both burnout and self-righteousness. If I miss a day of prayer, I don’t collapse in self-condemnation – I return to God, knowing His love hasn’t changed (that’s grace), and that very kindness leads me to repentance and renewed discipline (Romans 2:4). If I succeed in fasting or studying Scripture deeply, I don’t get to boast – it was grace that enabled it, and the benefit I got is also grace’s gift.
One practical application is to actively combat pride and guilt with grace. Pride says, “I’ve done well, I’m better than others” – the answer is, “What do you have that you did not receive?” (1 Cor. 4:7). All is grace, so boast in Christ, not self. Guilt (for the believer) says, “I’m such a failure, God must be done with me” – the answer is, “Christ’s blood is sufficient. His grace is greater than all my sin. I can confess and know He cleanses me” (1 John 1:9). Preach to yourself: “Where sin abounded, grace did much more abound” (Rom. 5:20).
Another application: extending grace to others in daily life. Mature believers should be known for being gracious in speech and action. Colossians 4:6 urges, “Let your speech always be gracious, seasoned with salt.” Do we speak kindly, giving the benefit of the doubt, encouraging rather than tearing down? When conflicts arise, do we quickly forgive as we’ve been forgiven? These are tests of whether grace has permeated our character. After years in the church, it can be easy to become like the older brother in the prodigal son parable – dutiful but harsh, forgetting our Father’s grace. We must guard against that by staying amazed at our own salvation.
4. Reliance on Grace in Trials and Service
Seasoned Christians often find that trials continue or even increase as we serve God. Physical ailments, persecutions, disappointments in ministry – these can wear us down. Paul himself had a “thorn in the flesh” that he begged God to remove, but God’s answer was, “My grace is sufficient for you” (2 Cor. 12:9). Sometimes God doesn’t remove the hardship, but He gives more grace (James 4:6) to endure it. Many missionaries and church leaders can testify that during their hardest times, they experienced an almost tangible sustaining grace – a peace that passes understanding, a strength beyond their own, or timely provisions that could only be God. Expect God’s grace to meet you in your hardships. This prevents bitterness and burnout. Hebrews 12:15 warns, “See to it that no one misses the grace of God,” and a bitter root grows – implying that if we fail to appropriate grace in trial, bitterness can take hold. Instead, by actively receiving God’s grace (through prayer, fellowship, promises in Scripture), we can endure and even grow through trials.
Grace also motivates perseverance in service. When you know that God’s grace is working through you, you can leave results to Him and avoid both overstriving and slacking. You’ll work hard (as Paul did “more than all of them – yet not I, but God’s grace”, 1 Cor 15:10) but you’ll also rest, knowing ultimately it’s God who carries the work. This balances zeal with patience.
5. Cultivating Awe and Worship
A mature believer should never lose the sense of wonder at God’s grace. In fact, it should deepen. Perhaps you’ve walked with Christ for decades – it could be tempting to feel “used to” grace. Fight that by regularly contemplating what it cost God to save you, and the depth of your unworthiness apart from Christ. Meditate on passages like Ephesians 2:1-5 (we were dead in sins, but God made us alive by grace) or 1 Timothy 1:14-17 where Paul calls himself the chief of sinners saved by grace. Sing the old hymns and new songs that extol grace (“Amazing Grace… that saved a wretch like me!”). Let your heart be moved. This fuels a vibrant worship life.
Our corporate worship too should highlight grace. The Lord’s Day gathering is a celebration of grace – we come because Christ has opened the way. We sing, pray, and learn in response to His favor. The more deeply a church grasps grace, the more heartfelt and God-centered its worship will be. There will be freedom (because we’re not trying to perform for God’s love) and there will be reverence (because we’re amazed at His holy love).
In eternity, as mentioned, we will still be marveling at grace. Revelation depicts songs in heaven about the Lamb who was slain, by whose blood He purchased people for God (Rev. 5:9-13). We don’t suddenly move past the cross even when glorified – rather, we see its glory all the more. So it makes sense to start now in cultivating that eternal curriculum of grace-based worship.
In conclusion, the grace of God is truly inexhaustible. It is “the multifaceted grace of God” (1 Peter 4:10, NASB – sometimes translated “manifold grace”), like a jewel with endless facets to study. For the mature believer, studying grace is not an elementary topic to be left behind, but the very atmosphere of the Christian life and the foundation of all growth. We have seen grace in God’s self-disclosure, in His covenants, in Christ’s atoning work, in the Spirit’s sanctifying power, and in the community and sacraments of the Church. We have heard the witnesses of history testify that salvation is all of grace. Now, it remains for us to live grace out – to be grace-filled people serving our Grace-giving God.
When we live in this grace, we become, as Paul wrote to the Corinthians, “letters of recommendation” for the Gospel – our lives showing forth God’s work (2 Cor. 3:2-3). A grace-transformed church is one of the most powerful testimonies to the world, because it reflects the heart of God. Jesus said, “By this everyone will know you are my disciples, if you love one another” (John 13:35) – and that love springs from the experience of grace (1 John 4:19).
Let’s encourage one another to stay anchored in grace. As the author of Hebrews exhorts, “It is good for our hearts to be strengthened by grace” (Heb. 13:9). And as Peter closed his epistle to believers growing in faith, so we also conclude: “Grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be glory both now and forever! Amen.” (2 Peter 3:18).
Questions for Reflection or Group Discussion
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Grace, Mercy, Justice in My Life: Can you identify a time in your life when you distinctly experienced mercy (not getting a consequence you deserved) and a time you experienced grace (being blessed in a way you knew you didn’t deserve)? How do those experiences shape your view of God’s character? (Justice, mercy and grace: What's the difference?) (BibleTimeLines.com : What's the difference between Justice, Mercy, and Grace?)
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Grace in Scripture: Choose one Old Testament and one New Testament scripture about grace that were mentioned (for example, Exodus 34:6–7, or Ephesians 2:8–9). Read them in context. How do these passages together enrich your understanding of God’s grace across the covenants?
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Grace and the Cross: In your own words, explain how the cross of Christ satisfied God’s justice and demonstrated God’s grace. Why is it important that we hold both aspects together when we think of the atonement?
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Theological Understanding: Augustine prayed, “Give what You command, and command what You will.” (“A Short Defense of Imputation” or “Am I Really Condemned for the Sin of Another?” - Credo House Ministries) What did he mean, and how does that prayer reflect a heart attitude we should have regarding dependence on grace in obeying God? Conversely, what dangers arise if someone thinks they can obey God without His enabling grace?
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Living Out Grace: Identify one area in your Christian walk where you tend to forget grace – perhaps in personal devotions (turning them into a mere duty), or in how you treat a struggling brother/sister, or in how you handle personal failure. What would applying grace in thought and action look like in that area?
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Grace in the Church: As a church member or leader, how can you contribute to fostering a “culture of grace” in your community? Are there specific changes in speech, policies, or attitudes that might help the church more visibly reflect God’s grace to both insiders and outsiders?
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Grace and Discipleship: If you are mentoring someone, how might you help them balance effort in spiritual disciplines with reliance on grace (as Dallas Willard said, “Grace is not opposed to effort, but to earning” (Dallas Willard’s Definitions and Quotes - Soul Shepherding))? Consider discussing practical rhythms of grace (e.g., confession, Sabbath rest, regular gospel reminders) with them.
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Gratitude and Worship: Spend a few moments listing out things in your life that are gifts of God’s grace (spiritual and material blessings, relationships, even lessons learned through trials). Share a couple from your list. How does recounting these increase your desire to worship and serve God?
Reflecting on these questions, mature believers can encourage each other to not only understand grace more deeply, but to let that grace permeate our hearts, relationships, and service. May we continue to be astonished by the grace of God and live for the “praise of the glory of His grace” (Eph. 1:6).
Closing Thought: Grace means that every day I can say, “Lord, I need You,” with the confidence that He is already working in me and for me. Grace means my failures are not the end of my story, and my successes are not for my glory. Grace fixes my eyes on Jesus – the author and perfecter of faith – and frees me to run the race set before me with joy. Amen.