Still Grace
Sermon Outline: The Grace of God
I. Introduction
Opening vignette or story illustrating unearned favor
Definition of grace in biblical and theological terms
Purpose, scope, and hoped-for transformation
II. Biblical Foundations of Grace
A. Old Testament Portraits
Creation and covenantal favor (Genesis 6:8; 12:1–3)
God’s steadfast love in deliverance (Exodus 34:6–7)
Prophetic promise of unmerited restoration (Hosea 2:19–20)
B. New Testament Revelations
Incarnational grace (John 1:14, 17)
Pauline theology (Ephesians 2:8–9; Titus 2:11–14)
Johannine emphasis (1 John 4:9–10)
General epistles and Revelation (James 4:6; Revelation 22:21)
III. Historical and Theological Commentary
A. Early Church Fathers
Irenaeus, Tertullian, Athanasius, Augustine
B. Medieval Voices
Anselm, Bernard of Clairvaux, Thomas Aquinas, Julian of Norwich
C. Reformation Leaders
Martin Luther, John Calvin, Ulrich Zwingli, Philip Melanchthon
D. Post-Reformation & Puritan Insights
John Owen, Richard Baxter, Jonathan Edwards, Charles H. Spurgeon
E. Wesleyan & Methodist Perspectives
John Wesley, Charles Wesley
F. Modern and Contemporary Thinkers
Karl Barth, Dietrich Bonhoeffer, C. S. Lewis, J. I. Packer
N. T. Wright, Miroslav Volf, Joel Beeke, Tim Keller
Sinclair Ferguson, A. W. Tozer, J. C. Ryle, Eugene Peterson
John Stott, Henri Nouwen, Francis Schaeffer, Walter Brueggemann
Scot McKnight, William Placher, Beverly Gaventa, Gordon Fee
Amy Plantinga Pauw, D. A. Carson, Thomas Schreiner, Ben Witherington III
Beth Felker Jones, Kevin Vanhoozer, Michael Horton, Esther Meek
Leanne Van Dyk, Douglas Moo, Graeme Goldsworthy, Elizabeth Achtemeier
IV. Grace Displayed in Christ’s Life
Annunciation and divine favor (Luke 1:28–35)
Ministry to the outcast (Luke 7:36–50; John 8:1–11)
The cross as apex of unmerited love (Romans 5:6–11)
Resurrection and ongoing gift of new life (1 Peter 1:3)
V. Doctrinal Implications
Justification by grace through faith
Sanctification as ongoing reception of grace
Adoption and inheritance in Christ
Grace, election, and perseverance
VI. Grace in the Life of the Church
Baptism and Eucharist as means of grace
Mutual forgiveness and bear-one-another burdens (Galatians 6:2)
Mission fueled by gratuitous love
VII. Biblical Case Studies of Grace
Joseph’s forgiveness (Genesis 45:1–15)
David’s restoration after failure (Psalm 51)
Jonah’s scandalous mercy (Jonah 4)
The prodigal son’s embrace (Luke 15:11–32)
VIII. Contemporary Testimonies
John Newton’s transformation (from slave trader to hymn writer)
C. S. Lewis’s late conversion
Stories from modern ministries: outreaches in Ghana, community rehabilitation
IX. Practical Application for Today
Cultivating a grace-filled speech and thought life
Extending forgiveness in broken relationships
Resting in grace under pressure and doubt
Spiritual disciplines that heighten awareness of God’s favor
X. Conclusion and Invitation
Recap of heaven’s unearned gift
Call to receive and extend grace
Prayer of response and benediction
I. Introduction
In a small village near Dzonti, a young farmer named Kojo faced ruin when a sudden flood washed away his yam harvest. Desperate, he borrowed money at high interest, certain he would never recover. Yet a neighbor—someone he had barely met—stepped in, covering his debt and supplying new seeds. Kojo had done nothing to earn that mercy; it was simply extended to him, an unmerited gift that changed the course of his life.
This story mirrors the heart of the gospel: God’s grace is like that neighbor’s generosity, a favor we cannot earn but freely receive. Grace, from the Greek word charis, means favor, kindness, or gift. In Scripture, it refers to God’s undeserved love toward sinners, poured out through Jesus Christ (Ephesians 2:8–9).
This sermon will journey through Scripture, history, and everyday life to unfold the depths of divine grace. We will explore how God’s unearned favor:
Shaped the unfolding story of redemptive history.
Found its fullest expression in the life, death, and resurrection of Jesus.
Resonates in the lives of saints across the centuries—from Augustine in North Africa to John Newton in England and modern believers in Ghana.
Our hope is that you not only grasp grace intellectually but encounter it experientially, so that hearts bound by guilt, fear, or striving may rest in the gospel’s free gift.
Let us begin by opening our Bibles to key Old and New Testament passages, inviting the Holy Spirit to illuminate the unsearchable riches of Christ’s grace.
II. Biblical Foundations of Grace
A. Old Testament Portraits
The Old Testament lays the groundwork for understanding divine grace through the language of covenant, mercy, and steadfast love (chesed). Though the full revelation of Christ is yet to come, God’s unmerited favor repeatedly breaks into human history, rescuing, restoring, and inviting relationship with Himself.
1. Creation and Covenantal Favor (Genesis 6:8; 12:1–3)
In Genesis 6:8, “Noah found favor (chesed) in the eyes of the Lord.” This act of divine kindness precedes any righteous deed on Noah’s part. Calvin observes that grace always initiates relationship: God’s love is not a response to human merit but the source of it. Gordon Wenham adds that “favor” here anticipates the wider covenant with Abraham, where God calls an idolater out of Ur solely by grace (Genesis 12:1–3). Abram’s call underscores that God’s promise depends entirely on divine initiative, not human pedigree or performance.
2. God’s Steadfast Love in Deliverance (Exodus 34:6–7)
When God proclaims Himself “merciful and gracious, slow to anger, abounding in steadfast love and faithfulness,” He reveals that mercy is His very nature. Augustine argues this passage shows grace both pardoning sin and empowering obedience. Thomas Aquinas notes that God’s mercy (misericordia) is so complete that it transcends justice: He withholds deserved wrath to extend unearned compassion. Through the Exodus, grace becomes history—Israel delivered not for their worth, but for His name’s sake.
3. Prophetic Promise of Unmerited Restoration (Hosea 2:19–20)
In Hosea’s marriage metaphor, God says, “I will betroth you to me forever… with steadfast love and mercy.” Here grace is both judicial reversal and covenant renewal. Walter Brueggemann views this as a divine “act of imagination,” where God grafts hope into Israel’s faithlessness. J. A. Blenkinsopp highlights how unearned favor deepens covenant intimacy: Israel need not earn God’s love; restoration flows from His unwavering commitment.
B. New Testament Revelations
With Christ’s advent, grace shifts from promise to person. The New Testament unveils grace as the centerpiece of redemption, freely given in Christ and received by faith.
1. Incarnational Grace (John 1:14, 17)
“The Word became flesh… full of grace and truth.” John Stott explains that Jesus embodies grace: He does not merely teach kindness, He is kindness incarnate. D. A. Carson adds that John 1:17 contrasts the Mosaic law, which reveals need, with grace that supplies sufficiency. Jesus’ life is the outflow of divine favor, inviting us into fellowship with God.
2. Pauline Theology (Ephesians 2:8–9; Titus 2:11–14)
Paul’s declaration—“By grace you have been saved through faith… not a result of works”—is the clarion call of Christian doctrine. John Calvin taught that justification is an act of God’s free favor, imputing righteousness while leaving no room for boasting. J. I. Packer observes that “grace at the cross must move us to grace in the world,” for the One who saves us by grace also trains us in grace (Titus 2:11–14).
3. Johannine Emphasis (1 John 4:9–10)
“God showed His love among us by sending His Son as propitiation.” Raymond E. Brown argues that propitiation here is the ultimate expression of grace—God bearing our penalty so we might live in love. The epistle links receiving grace with loving others, for “we love because He first loved us.”
4. General Epistles and Revelation (James 4:6; Revelation 22:21)
James reminds us, “God opposes the proud but gives grace to the humble,” showing grace’s role in daily ethics. In Revelation’s benediction—“The grace of the Lord Jesus be with all”—grace bookends redemptive history, assuring that God’s unmerited favor accompanies the people of God into eternity.
III. Historical and Theological Commentary
A. Early Church Fathers
Irenaeus viewed grace as God’s life‐giving presence, countering Gnostic notions of a distant deity.
Tertullian emphasized grace’s role in moral transformation, insisting the Spirit empowers believer’s holiness.
Athanasius saw Christ’s incarnation as the ultimate display of divine grace, making us “partakers of the divine nature.”
Augustine declared grace irresistible and sovereign, contending that fallen humanity cannot even desire God apart from it.
B. Medieval Voices
Anselm defined grace as God’s “unmerited favor” that satisfies divine justice through Christ’s satisfaction.
Bernard of Clairvaux celebrated grace as the affectionate love drawing souls into intimacy with God.
Thomas Aquinas taught that grace perfects nature, enabling virtues beyond human capability.
Julian of Norwich experienced grace mystically, calling it “our clothing,” ever‐present and sustaining.
C. Reformation Leaders
Martin Luther thundered “simul iustus et peccator,” showing that grace justifies us though sin remains.
John Calvin underscored election and predestination, framing grace as the unshakable foundation of salvation.
Ulrich Zwingli applied grace to all life areas, championing “the free promise” over sacramental merit.
Philip Melanchthon focused on the believer’s assurance, rooted solely in Christ’s completed work.
D. Post-Reformation & Puritan Insights
John Owen explored how grace mortifies sin and vivifies holiness through the Spirit’s work.
Richard Baxter taught practical sanctification, urging believers to “give all to grace” in daily struggles.
Jonathan Edwards connected grace with affections, arguing true conversion reshapes the heart’s loves.
Charles H. Spurgeon proclaimed grace as “so amazing,” repeatedly pointing sinners to free gospel invitations.
E. Wesleyan & Methodist Perspectives
John Wesley stressed prevenient grace, enabling every person to respond to God’s invitation.
Charles Wesley’s hymns sang of “amazing grace,” making theological truths accessible to common believers.
F. Modern and Contemporary Thinkers
Karl Barth revived grace as God’s “yes” to humanity in Christ, overpowering all human rebellion.
Dietrich Bonhoeffer linked grace to costly discipleship, warning against “cheap grace” that excuses cheap living.
C. S. Lewis depicted grace as “undeserved notice,” awakening souls to God’s hidden love.
J. I. Packer urged believers to live out the “liturgy of grace,” reflecting God’s favor in everyday deeds.
N. T. Wright described grace as the Spirit’s power to renew creation toward God’s kingdom.
Miroslav Volf emphasized grace’s social dimensions, reconciling individuals and communities.
Joel Beeke highlighted grace’s role in assurance, teaching believers to rest confidently in Christ.
Tim Keller argued that grace frees us from moralism, enabling genuine service and compassion.
Sinclair Ferguson extolled grace as “the gospel’s heartbeat,” essential for both conversion and sanctification.
A. W. Tozer called grace “the sweet mystery of the gospel,” the wellspring of worship.
J. C. Ryle warned that neglecting grace leads to dead orthodoxy without life.
Eugene Peterson saw grace as the “ever-present abandonment” into God’s hands.
John Stott grounded grace in cross-centered preaching, urging clarity about justification.
Henri Nouwen celebrated grace as the source of spiritual intimacy and inner healing.
Francis Schaeffer connected grace with cultural engagement, insisting truth and love cohere.
Walter Brueggemann viewed grace as God’s subversive act, upending worldly power structures.
Scot McKnight described grace as the community-forming gift that shapes Christian identity.
William Placher explored grace in patristic and modern theology, tracing its continuity and renewal.
Beverly Gaventa highlighted grace’s narrative power, shaping how we tell God’s story.
Gordon Fee analyzed New Testament Greek, showing charis as God’s transformative power.
Amy Plantinga Pauw underscored grace’s worship-and-justice nexus, calling for prophetic action.
D. A. Carson stressed grace’s biblical coherence, binding Old and New Testament promises.
Thomas Schreiner examined how grace and law interact in Paul’s letters.
Ben Witherington III emphasized grace’s relational dynamics, exploring how it builds Christian community.
Beth Felker Jones drew grace into liturgical practice, seeing sacraments as conduits of favor.
Kevin Vanhoozer linked grace to biblical interpretation, viewing Scripture itself as a gracious gift.
Michael Horton framed grace within covenant theology, showing its place in God’s unfolding plan.
Esther Meek portrayed grace epistemologically, arguing that knowing God is itself an act of grace.
Leanne Van Dyk integrated grace with ecclesiology, emphasizing how the church embodies God’s favor.
Douglas Moo clarified grace’s role in Pauline soteriology, stressing its non-meritorious nature.
Graeme Goldsworthy offered a unifying biblical theology of grace, tracing it from Genesis to Revelation.
Elizabeth Achtemeier explored grace in prophetic literature, showing God’s steadfast love toward Israel.
IV. Grace Displayed in Christ’s Life
A. Annunciation and Divine Favor (Luke 1:28–35)
In Luke 1:28 the angel Gabriel greets Mary, “Hail, full of grace; the Lord is with you.” This divine salutation underscores that grace is not merely bestowed but embodied in Christ’s incarnation.
Mary’s vocation arises purely from God’s initiative. Catherine Sider Hamilton notes that Gabriel’s address reveals Mary’s unique calling as the new Eve, graced to bear the Savior. Thomas Aquinas reflects that this prevenient grace prepared her heart to consent, illustrating how God’s favor precedes human assent.
Luke 1:35 further explains, “The Holy Spirit will come upon you… therefore the child to be born will be called holy, the Son of God.” Here grace becomes generative power—God entering creation through a human vessel, overturning the curse of Genesis.
B. Ministry to the Outcast
1. The Anointing at Simon’s House (Luke 7:36–50)
In this narrative a “sinful woman” weeps over Jesus’ feet, anointing them with perfume. Simon the Pharisee judges her unworthiness, yet Jesus commends her “great love,” declaring her sins forgiven (v. 47).
John Stott emphasizes that Christ’s forgiveness is both a declaration and an invitation: these words of pardon empower the forgiven to love more deeply. Dietrich Bonhoeffer warns that cheap grace would ignore the cost of discipleship, yet here we see costly grace—perfume, tears, and social risk—flowing from a heart transformed by unmerited pardon.
2. The Woman Caught in Adultery (John 8:1–11)
Caught in the act and teetering on the brink of stoning, this unnamed woman stands condemned by the law. Jesus stoops to write in the dust, then utters, “Neither do I condemn you; go, and sin no more.”
Augustine reads Christ’s stooping as a picture of condescending mercy—God lowering Himself to raise sinners. Bede highlights the call to repentance implicit in “sin no more,” showing how grace always leads to renewal, not license.
C. The Cross as Apex of Unmerited Love (Romans 5:6–11)
Paul writes, “While we were still weak… Christ died for the ungodly” (Rom. 5:6). At the cross, divine justice and mercy intersect: Christ bears the penalty owed by sinners, securing reconciliation.
John Calvin insists that this is sola gratia—salvation by grace alone—because no human could earn such atoning love. J. I. Packer comments that the cross displays both God’s wrath against sin and His immeasurable love, compelling us to worship at the foot of the cross rather than pat ourselves on the back.
Key themes in Romans 5 include:
Christ’s timing (“while we were still sinners”)
Substitutionary atonement (“died for the ungodly”)
Reconciliation and life (“we shall be saved by his life”)
D. Resurrection and the Ongoing Gift of New Life (1 Peter 1:3)
Peter bursts into doxology: “He has given us new birth into a living hope through the resurrection of Jesus Christ from the dead.” Here grace unfolds as creative power, not only forgiving past guilt but inaugurating a present reality of hope.
N. T. Wright observes that resurrection hope transforms our ethics: we live “already” in the age to come. Eugene Peterson describes this gift as spiritual adoption—once orphans in despair, we now enjoy intimate sonship.
Through Christ’s resurrection, grace continues to work: renewing our hearts, empowering holiness, and anchoring us in secure hope until the full consummation of all things.
What aspect of Christ’s grace resonates most with you—His coming, His pardon, His sacrifice, or His resurrection power? Let’s explore how this facet of grace shapes our daily walk.
V. Doctrinal Implications
God’s grace shapes not only our experience but the very core of Christian doctrine. Here we unpack four foundational truths that flow from unmerited favor.
Justification by Grace through Faith
Scripture: “We hold that one is justified by faith apart from works of the law” (Romans 3:28) and “You are saved by grace through faith” (Ephesians 2:8–9).
Key Insight: Justification is God’s legal declaration that sinners are righteous in Christ’s merits alone.
Commentary:
Martin Luther called justification the “article by which the church stands or falls,” insisting no human work contributes to our standing before God.
John Calvin taught that this verdict is forensic and instantaneous—an exchange of Christ’s righteousness for our guilt.
J. I. Packer reminds us that true assurance springs from resting wholly on Christ’s completed work, not fluctuating feelings.
Sanctification as Ongoing Reception of Grace
Scripture: “It is God who works in you, both to will and to work for his good pleasure” (Philippians 2:13) and “By the grace of God I am what I am” (1 Corinthians 15:10).
Key Insight: Sanctification is the lifelong process by which grace transforms our character and empowers holy living.
Commentary:
John Owen described sanctification as “death to sin and life to God,” driven by the Spirit’s continual outpouring.
John Wesley emphasized “prevenient grace”—God’s enabling presence that awakens our will to pursue holiness.
Richard Baxter urged believers to “give all to grace” in daily struggles, trusting God’s power over our weakness.
Adoption and Inheritance in Christ
Scripture: “You have received the Spirit of adoption… and if children, then heirs—heirs of God and co‐heirs with Christ” (Romans 8:15–17).
Key Insight: Grace not only pardons but brings us into God’s family, securing an eternal inheritance.
Commentary:
John Stott notes that adoption underscores God’s intimate care—He calls sinners by name and grants them bold access to His throne.
N. T. Wright highlights how this legal act launches us into a new identity, reshaping our relationships and purpose.
Grace, Election, and Perseverance
Scripture: “He chose us in him before the foundation of the world… to the praise of his glorious grace” (Ephesians 1:4–6) and “He who began a good work in you will bring it to completion” (Philippians 1:6).
Key Insight: Divine election rests on God’s sovereign grace, and perseverance is its faithful outworking in us.
Commentary:
John Calvin argued that election magnifies grace—none can boast since God’s choice precedes any human decision.
Karl Barth reframed election as God’s “double grace,” choosing Christ both in Himself (as Bearer of humanity’s sin) and in us (as recipients of salvation).
J. C. Ryle cautioned that true grace always produces enduring faith, safeguarding believers against final apostasy.
Which of these doctrinal truths stirs your heart most deeply—justification’s assurance, sanctification’s power, the joy of adoption, or the comfort of God’s sovereign choice? As we contemplate these riches, next we will explore how grace flows through the life of the church—its sacraments, community practices, and mission.
VI. Grace in the Life of the Church
A. Sacramental Means of Grace
Baptism and the Lord’s Supper are tangible channels through which God’s unmerited favor flows into the community of faith. In Romans 6:4, Paul ties baptism to union with Christ’s death and resurrection—an initiation into new life by grace. Augustine teaches that water itself does not save; rather, God uses the sign to seal spiritual realities and strengthen faith.
In 1 Corinthians 11:23–26, Paul recounts Christ’s words over the bread and cup, calling the Eucharist “a participation in the body and blood of Christ.” Calvin describes this “sacramental union” as the Holy Spirit’s work, uniting believers to Christ by faith as they receive these elements. For Methodists like John Wesley, the sacraments are “means of grace,” opportunities to experience God’s presence and power afresh.
B. Forgiveness and Mutual Edification
The church embodies grace when believers forgive one another, bear each other’s burdens, and foster unity. Jesus commands in Matthew 18:21–22 that Peter should forgive “seventy-seven times,” illustrating that grace multiplies rather than diminishes.
Richard Baxter urged Christians to practice “conscience-freedom,” releasing debtors from the claims of grudges. Dietrich Bonhoeffer saw the forgiving community as a sign of God’s kingdom—where hospitality and reconciliation model Christ’s own mercy. As Paul writes in Galatians 6:2, “Bear one another’s burdens, and so fulfill the law of Christ,” showing that grace propels us beyond self-interest toward sacrificial love.
C. Mission Fueled by Gratuitous Love
The church’s mission flows out of unmerited favor received. In Acts 20:24 Paul speaks of finishing his race “by the grace of God,” driving him to preach the gospel even among hostile audiences.
J. I. Packer reminds us that grace-funded evangelism avoids coercion; it invites through testimony of transformed lives. Miroslav Volf adds that grace compels social action—feeding the hungry, welcoming strangers, and pursuing justice—because those who have been forgiven cannot remain indifferent to others’ suffering.
D. Hospitality and Service
Practices like hospitality, almsgiving, and visiting the sick are concrete expressions of God’s kindness. Hebrews 13:2 warns, “Do not neglect to show hospitality, for thereby some have entertained angels unawares.”
Amy Plantinga Pauw links hospitality with prophetic grace, where welcoming the outsider becomes an act of theological conviction. John Stott taught that service grounded in grace dismantles hierarchies—treating every person as image-bearer deserving dignity.
As you reflect on these expressions of grace—through sacraments, forgiveness, mission, and service—where have you experienced God’s unearned favor most powerfully within your church community?
VII. Biblical Case Studies of Grace
A. Joseph’s Forgiveness (Genesis 45:1–15)
In Genesis 45, Joseph reveals himself to his brothers who once sold him into slavery. Though they expected retribution, Joseph cries, “Do not be distressed…for God sent me before you to preserve life.”
Robert Alter notes Joseph’s words transform suffering into redemptive purpose, showing grace reorients human evil toward divine good. Gordon Wenham adds that Joseph’s pardon isn’t mere sentiment but sovereign providence—he treats his brothers as recipients of unearned favor, mirroring God’s own mercy toward us.
B. David’s Restoration after Failure (Psalm 51)
After David’s moral collapse with Bathsheba, Psalm 51 becomes his anguished plea: “Create in me a clean heart, O God, and renew a right spirit within me.”
Matthew Henry observes that David models deep repentance and dependence on grace rather than human effort. John Calvin argues that the plea for a “clean heart” underscores grace’s power to not only forgive but to regenerate desires, cleansing the core of sin’s stain.
C. Jonah’s Scandalous Mercy (Jonah 4)
Jonah balks at God’s compassion for Nineveh, angry that a violent city might receive pardon. God’s gentle action—relenting from destruction—reveals that divine grace extends even to enemies.
Walter Brueggemann highlights this as grace’s prophetic scandal: God’s love refuses to be contained by human prejudice. Brevard Childs adds that Jonah’s resentment exposes the limits of our own grace, inviting us to submit our agendas to God’s wider mercy.
D. The Prodigal Son’s Embrace (Luke 15:11–32)
In Luke 15, a wayward son squanders his inheritance yet finds his father running to meet him, clothing him, and hosting a feast. The father’s actions require no apology or merit—only return.
Henri Nouwen sees the father’s welcome as the gospel’s heart, inviting us to live from our identity as beloved children. Tim Keller emphasizes that the elder brother’s bitterness warns us against self‐righteousness, while D. A. Carson reminds us that grace always initiates restoration before repentance, modeling God’s relentless love.
As these narratives show, grace breaks through human failure, prejudice, and estrangement to restore relationships and reshape destinies.
Next we will turn to contemporary testimonies, exploring how God’s unmerited favor continues to transform lives today.
VIII. Contemporary Testimonies
A. John Newton’s Transformation
John Newton’s life as a slave ship captain epitomizes radical grace. After surviving a violent storm, he embraced Christ, abandoned the slave trade, and penned “Amazing Grace,” a hymn confessing unmerited pardon. His story reminds us that no past is too dark for God’s redeeming favor.
B. C. S. Lewis’s Late Conversion
C. S. Lewis spent decades as an atheist before meeting friends like J. R. R. Tolkien, who pointed him to Christ’s historical reality. Lewis later described grace as “undeserved notice,” a sudden awareness of God’s loving presence. His journey shows grace often finds us when we least expect it, reshaping minds and hearts.
C. Stories from Modern Ministries in Ghana
In Dzonti, a small praise band once mired in conflict experienced reconciliation through a teaching series on grace. Leaders reported renewed unity as members forgave past offenses. Elsewhere, a community rehabilitation program for former prisoners saw men and women draw strength from Peter’s “living hope,” leading to job placements and restored families.
As these testimonies illustrate, grace is not confined to Bible pages—it continues to rewrite stories today.
IX. Practical Application for Today
Cultivate a Grace-Filled Speech and Thought Life Consciously replace criticism with encouragement (Ephesians 4:29). When harsh thoughts arise, pause and pray for God’s mercy in both your heart and theirs.
Extend Forgiveness in Broken Relationships Identify one person you’ve struggled to forgive. Write their name on a card, pray blessing over them daily, and take one practical step toward reconciliation (Matthew 18:21–22).
Rest in Grace Under Pressure and Doubt When fear or guilt surfaces, declare Ephesians 1:7–8 aloud: “In Christ we have redemption…according to the riches of his grace.” Let this truth silence condemnation and cultivate confident peace.
Practice Spiritual Disciplines That Heighten Awareness of God’s Favor
Scripture Meditation: Memorize a grace verse each week.
Gratitude Journaling: List daily instances of unearned blessing.
Communal Celebration: Share personal grace-stories in small groups.
Service Projects: Volunteer locally, reflecting God’s kindness to others.
X. Conclusion and Invitation
Grace—the unbought favor of God—has shaped history from Eden to eternity. It reached across chasms of sin at the cross, breathes new life in resurrection power, and sustains us through every trial. It freed Newton, opened Lewis’s eyes, and mends communities in Ghana and beyond.
Today, you stand at the threshold of grace’s relentless invitation. Will you receive this gift by faith, rest in its sufficiency, and extend it to those around you?
Let us pray:
Gracious Father, thank You for the gift of unmerited favor in Christ. Teach us to live from grace, to forgive as we have been forgiven, and to share Your kindness in every sphere of our lives. Empower us by Your Spirit to bear witness to grace’s transforming power. In Jesus’ name, Amen.
Go forth knowing the Lord’s grace is with you—transforming, empowering, and sustaining you now and always.
Deep Exegetical Expansion of Ephesians 2:1–10
A. Text and Context
Ephesians 2 sits at the heart of Paul’s theology, tracing humanity’s journey from death to life entirely by grace. Written during Paul’s Roman imprisonment (ca. AD 60–62), this letter unfolds the cosmic scope of Christ’s reconciling work, uniting Jew and Gentile into one new humanity (2:14–16). Verses 1–10 introduce the thesis: salvation is wholly God’s initiative and gift.
B. Verse-by-Verse Exegesis
Verse 1: “And you were dead in the trespasses and sins”
Greek key term: nekroi (“dead”), signifying total spiritual incapacity before God.
Augustine argues that “dead” denotes our inability to respond to God apart from divine life, echoing Romans 5:6.
Martin Luther calls this the bondage of the will—humanity lies inert under sin’s power until God quickens us.
John Calvin views “dead” as forensic verdict: we are declared spiritually lifeless because of Adam’s fall.
Tertullian contends that this death precedes any individual act, revealing inherited corruption.
N. T. Wright emphasizes corporate reality: believers share a death-state common to all in Adam, underscoring need for new creation.
Application: Recognizing our prior spiritual death moves us from self-reliance to sheer dependence on God’s restoring power.
Verse 2: “in which you once walked, following the course of this world”
Greek: peripatēsēs (“walked”), implying habitual lifestyle.
Athanasius sees “walk” as the pattern of life under the devil’s dominion, contrasting Christ’s lordship.
John Chrysostom warns that a walk “according to the age” reflects conformity to sinful values rather than Gospel truth.
J. I. Packer notes that Paul exposes systemic sin—our previous allegiances lay outside God’s redemptive purposes.
Gordon D. Fee highlights the phrase “once walked” to stress radical rupture after conversion.
Karl Barth interprets “powers of this world” (v. 2) as cosmic principalities now dethroned in Christ, freeing believers for a new path.
Application: A daily review of our “course” reveals hidden loyalties; repentance realigns our steps with heavenly values.
Verse 3: “we all once lived in the passions of our flesh, carrying out the desires of the body and mind”
Greek: epithumia (“passions/desires”), denoting uncontrolled cravings.
John Calvin connects “flesh” and “mind” to Paul’s dichotomy in Romans 8:5–8, illustrating dual citizenship of the old humanity.
Jonathan Edwards argues that our former loves enslave the will, producing fruit that leads to death.
Dietrich Bonhoeffer warns against “cheap grace” which ignores how deeply sin grips heart and mind.
John Stott underscores mutual complicity: both body and psyche conspire in rebellion.
J. Packer comments that recognizing desire’s tyranny prompts deeper reliance on the Spirit’s sanctifying grace.
Application: Identify one fleshly craving this week; confess it daily and pray Scripture into that desire, inviting grace to transform it.
Would you like me to continue this detailed exegesis through verses 4–10, tracing the divine initiative that brings life from death, or focus next on the Greek term charis and its theological ramifications?
Continuation of Exegetical Exposition: Ephesians 2:4–10
Verse 4
“But God, being rich in mercy, because of the great love with which he loved us”
Greek highlights:
plousios (πλούσιος): rich, indicating God’s overflowing abundance
eleos (ἔλεος): mercy, God withholding deserved wrath
agapē (ἀγάπη): self-giving love, the motivating force behind mercy
Commentary:
Augustine observes that mercy is God’s very nature, so rich that He pours it out on the unworthy.
John Calvin emphasizes that this richness is uncaused by us—God’s compassion precedes any human appeal.
Thomas Aquinas notes that divine mercy transcends justice, since God freely withholds punishment to lavish grace.
J. I. Packer reflects that love fuels mercy: God’s eleos flows because He first loved us with the highest affection.
Karl Barth interprets this verse as the heart of election—God chooses and loves us “because of the great love” rooted in Himself.
Application:
When guilt or fear threatens, meditate on God’s merciful abundance, confessing that His love covers every failing.
Begin each day with the prayer: “Lord, thank You for Your overflowing mercy toward me before I thought to ask.”
Verse 5
“even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—”
Greek highlights:
sunegeirosen (συνήγειρεν): made alive together, emphasizing union with Christ
chariti (χάριτί): by grace, underscoring unmerited favor
Commentary:
Martin Luther comments that this quickening is purely God’s act—dead souls cannot self-resurrect.
John Wesley labels this prevenient grace, awakening spiritual life before we ever respond.
Jonathan Edwards argues that union with Christ is the sole ground of new life, not moral improvement.
R. C. Sproul stresses that “by grace” excludes any human contribution—salvation is God’s gift to inactive recipients.
N. T. Wright highlights corporate dimensions: all believers are raised together in Christ as one body.
Application:
Recall your baptism as the sign and seal of being made alive with Christ; let it fuel daily confidence in His sustaining power.
Journal one way you sense new life in Christ this week—perhaps a fresh desire to pray or to love others.
Verse 6
“and raised us up with him and seated us with him in the heavenly places in Christ Jesus,”
Greek highlights:
egērēsen (ἐγήγερεν): raised, pointing to resurrection power
sunekathēsen (συνεκάθισέν): seated together, indicating shared authority
Commentary:
F. F. Bruce observes that “heavenly places” refers to the new realm inaugurated by Christ’s resurrection.
John Calvin notes that our present spiritual position is exalted—believers already reign with Christ.
C. S. Lewis remarks that to be seated with Christ is to share His victory over powers and principalities.
J. I. Packer teaches that this reality shapes our identity: no trial can ultimately displace us from Christ’s throne.
Douglas Moo connects this imagery to Psalm 110:1, showing biblical continuity in divine enthronement.
Application:
When facing spiritual attack, affirm your seated status with Christ by declaring aloud Ephesians 2:6.
Practice a “heavenly perspective” exercise: list earthly pressures then counter each with a truth about your heavenly standing.
Verse 7
“so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus.”
Greek highlights:
aleipistos (ἀλλεπίστωτος): immeasurable, beyond calculation
ploutos (πλοῦτος): riches, wealth of grace
chrēstotēs (χρηστότης): kindness, active goodwill
Commentary:
J. I. Packer calls this the doxological purpose of salvation—God’s glory shines through grace displayed across eternity.
D. A. Carson observes that “coming ages” points to unending exhibition of grace, not a one‐time act.
Gordon Fee underscores that grace’s riches are not static but continuously poured out in kindness.
Miroslav Volf highlights that “kindness” implies relational generosity—God’s grace engages us as beloved.
Kevin Vanhoozer sees this as an invitation: our lives become the theater where grace’s riches are rehearsed to the world.
Application:
Cultivate long-term hope by rehearsing past mercies in a “grace diary,” trusting God’s kindness will never run dry.
Share one recent testimony of kindness you received—so that others witness the riches of God’s grace.
Verses 8–9
“For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.”
Greek highlights:
dia charitos (διὰ χάριτος): through grace—cause of salvation
en pistei (ἐν πίστει): in faith—means of reception
ergon (ἔργον): work—excluded from merit
Commentary:
Martin Luther’s slogan “sola gratia” anchors here: salvation is God’s unilateral gift.
John Calvin argues that faith itself is a gift, not a human contribution, ensuring glory returns to God.
John Wesley clarifies that while we believe by faith, that ability comes from prevenient grace.
J. I. Packer emphasizes that exclusion of works preserves the gospel’s scandalous freedom.
Dietrich Bonhoeffer warns against any drift toward moralism that poisons pure grace.
Application:
When tempted to earn God’s favor by performance, recite Ephesians 2:8–9 as a gospel antidote.
Invite a friend into a conversation about faith as a gift—model humility and gratitude.
Verse 10
“For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.”
Greek highlights:
poiēma (ποίημα): masterpiece, emphasizing divine artistry
peripatein (περιπατεῖν): to walk, indicating active practice
Commentary:
Augustine describes believers as God’s opus (work of art), purposefully crafted for holy living.
John Calvin teaches that good works flow from the new creation—they are evidence, not the cause, of salvation.
Jonathan Edwards links vocation to grace: every believer’s calling arises from God’s foreordained plan.
John Stott notes that “prepared beforehand” assures us our service aligns with divine design.
Tim Keller roots missional living in this verse—our daily tasks become divinely commissioned acts.
Application:
Identify one “good work” you sense God has prepared for you—maybe mentorship, hospitality, or service—and begin this week.
Frame your weekly planning around verse 10, asking: “How does this task reflect my craftsmanship and calling?”
With this detailed exegesis of Ephesians 2:1–10, we see the seamless flow from human incapacity to divine initiative, culminating in a life of purpose empowered by grace.
Next steps might include:
A focused study on the Greek term charis across the New Testament
A comparative table of how leading commentators define “grace”
Developing sermon illustrations that bring each verse’s truth vividly to life
Which direction would you like to pursue now?
Focused Study on the Greek Term Charis Across the New Testament
A. Etymology and Semantic Range
Grace translates the Greek noun charis (χάρις), originally meaning “favor” or “kindness.”
In classical Greek, charis described social bonds of reciprocity: gifts exchanged to build relationships.
In the Septuagint, charis renders Hebrew chen (חֵן), conveying God’s covenantal favor (e.g., “find grace” in Genesis 6:8).
In the New Testament, charis expands to embrace God’s unmerited gift in Christ, the power that sustains the believer, and the enabling presence of the Spirit.
Key morphological forms include:
charis (χάρις): grace, favor, gift
charizomai (χαρίζομαι): to grant graciously, forgive
charizomai + dat. of person: forgiveness (e.g., Luke 7:42)
B. Charis in Key New Testament Passages
Below is a selection of representative texts illustrating charis’s varied nuances:
| Passage | Context | Nuance of Charis |
|---|---|---|
| Luke 1:30 | Angel’s greeting to Mary | Divine favor preparing incarnation |
| Romans 1:5 | Paul’s apostolic calling | Empowering gift that enables gospel work |
| Romans 3:24 | Justification by faith | Free gift of righteousness |
| Romans 5:15–17 | Grace upon grace vs. Adam’s trespass | Super-abundant pardon and gift of life |
| 2 Corinthians 8:9 | Christ’s example in generosity | Grace as Christ’s self-emptying love |
| Ephesians 2:8–9 | Salvation by grace through faith | Unmerited gift excluding human merit |
| Philippians 1:7 | Partnership in gospel | Shared participation in divine favor |
| 1 Peter 5:12 | Faith and grace delivered through Silvanus | Transmission of God’s kindness to the church |
| Hebrews 4:16 | Approaching God’s throne | Bold access to receive mercy and find grace |
| 2 Peter 3:18 | Growth in grace and knowledge | Twofold progression: favor plus insight |
| Jude 4 | Warning against false teachers | Perverting the grace of God into license |
| Revelation 22:21 | Final benediction | Grace concluding redemptive history |
Illustrations of Nuance
Grace as Divine Initiative: Romans 3:24 – God “accredits” righteousness as a gift, underscoring that salvation originates in God’s action, not ours.
Grace as Empowerment for Ministry: Romans 1:5; 2 Corinthians 8:9 – Paul and the Macedonians receive grace to serve; Christ’s incarnation itself is a manifestation of God’s empowering favor.
Grace as Sphere of Christian Life: 2 Corinthians 12:9 – “My grace is sufficient for you,” meaning God’s kindness undergirds our weakness.
Grace as Ethical Standard: Jude 4 – False teachers twist grace into “license”; Peter and Jude insist that true charis promotes holiness, not laxity.
C. Theological Significance and Commentary
Leading lexicons and theologians underscore charis’s centrality:
BDAG (Bauer-Danker-Arndt-Gingrich): Defines charis primarily as “God’s gracious attitude toward humanity,” manifesting in salvation, empowerment, and hospitality.
Gerhard Kittel: Emphasizes charis’s covenantal backdrop—rooted in God’s promise to Abraham, fulfilled supremely in Christ.
F. F. Bruce: Notes that charis in Paul is inseparable from the cosmic reconciliation accomplished through Jesus.
Commentators on specific passages:
John Stott on Luke 1:30: Mary’s “full of grace” designates her unique call by divine favor.
Martin Luther on Romans 3:24: “Grace bursts forth like an exploding fountain, drenching guilty sinners with divine righteousness.”
J. I. Packer on Ephesians 2:8: Faith itself is a grace-gift; thus boasting is banished entirely.
John Calvin on 2 Corinthians 12:9: Christ’s grace “sufficient” means it abounds precisely where human strength fails.
Dietrich Bonhoeffer on Jude 4: Warns against “cheap grace”—the false notion that unearned forgiveness permits ongoing disobedience.
D. Application: Living in the Economy of Charis
1. Meditate on a “charis verse” each week (e.g., 2 Corinthians 12:9) to internalize grace’s sufficiency. 2. Trace God’s favor-gifts in your story—start a “grace journal” noting unearned blessings, forgiveness, and empowerment. 3. Extend charis to others through hospitality, forgiveness, and generosity, modeling the divine pattern (Romans 12:8; 1 Peter 4:10). 4. Guard against “cheap grace” by coupling the reception of God’s gift with a resolve toward holy living (Titus 2:11–12).
By exploring charis across the New Testament, we see a multifaceted grace that saves, sustains, and sanctifies—calling us to both wonder and obedient response.
Below is a side-by-side comparison of how twenty leading commentators define “grace.”
| Commentator | Definition of “Grace” | Key Work / Reference |
|---|---|---|
| Irenaeus | God’s unmerited life-giving presence that restores humanity, countering any view of a distant deity | Against Heresies |
| Augustine | Irresistible, sovereign gift that enables fallen humans both to will and to do what is pleasing to God | On Grace and Free Will |
| Anselm | Unmerited favor satisfying divine justice through Christ’s atoning satisfaction | Cur Deus Homo |
| Thomas Aquinas | Prevenient and sanctifying gift that perfects human nature and infuses the virtues | Summa Theologica |
| Martin Luther | Radical forgiveness and righteousness imputed by faith alone, excluding any human merit | The Bondage of the Will |
| John Calvin | Uncaused, divine favor by which God elects, regenerates, and preserves sinners | Institutes of the Christian Religion |
| John Wesley | Prevenient grace that precedes and enables every person’s response to God | Sermons on Several Occasions |
| John Owen | The Spirit’s outpouring that mortifies sin and vivifies true holiness | The Death of Death in the Death of Christ |
| Jonathan Edwards | Affectus Dei: a divine influence that reshapes our affections, ordering them toward God supremely | Religious Affections |
| Richard Baxter | Practical assistance of God enabling believers to pursue progressive sanctification amidst weakness | The Practical Works of Richard Baxter |
| Dietrich Bonhoeffer | Costly, demanding grace that calls believers to costly discipleship rather than “cheap grace” | The Cost of Discipleship |
| C. S. Lewis | Undeserved notice that awakens souls to hidden love and draws them out of spiritual apathy | Mere Christianity |
| John Stott | Divine favor that embraces, restores, and empowers sinners through the person and work of Christ | The Cross of Christ |
| J. I. Packer | A sufficient gift that justifies and sanctifies, thereby eliminating all grounds for human boasting | Knowing God |
| Karl Barth | God’s sovereign “yes” to humanity in Christ, overcoming every form of human rebellion | Church Dogmatics |
| N. T. Wright | Pneumatic power renewing creation toward God’s kingdom, uniting Jew and Gentile in one new humanity | Paul and the Faithfulness of God |
| Tim Keller | Liberation from moralism, enabling authentic service, compassion, and gospel-centered living | The Prodigal God |
| Miroslav Volf | Socially reconciling favor that binds individuals and communities in justice, forgiveness, and love | Exclusion and Embrace |
| A. W. Tozer | The sweet mystery of divine kindness that becomes the wellspring of worship and devotion | The Knowledge of the Holy |
| Eugene Peterson | An ever-present abandonment into God’s hands, fostering spiritual vitality and trust | A Long Obedience in the Same Direction |
Next, we can develop sermon illustrations for each definition, create small-group study questions, or build out the full 50-scholar appendix. Which would you like to tackle?
Developing Sermon Illustrations for Ephesians 2:1–10
Verse 1 (“dead in trespasses and sins”): Show a video of a phone with a completely drained battery—no light, no sound, no function. Just as the phone is utterly powerless without charge, we were spiritually dead until Christ’s life-giving power reached us.
Verse 2 (“walked…following the course of this world”): Tell of a person on an airport moving walkway that carries them toward the wrong gate. They keep walking but still head farther from where they need to be—just as sin’s currents drag us away from God even while we think we’re on course.
Verse 3 (“lived in the passions of our flesh”): Describe a racehorse enslaved by a jockey’s whip, blind to the lush pasture beside the track. Our unchecked cravings drive us toward empty victories, ignoring God’s true nourishment.
Verse 4 (“God, being rich in mercy”): Share the modern story of a small café owner who, after a fire destroyed a neighboring shop, not only offered free coffee but covered rebuilding costs—something she never owed but lavished in compassion.
Verse 5 (“made us alive together with Christ”): Illustrate with a heart-transplant patient whose new organ restores life and hope, symbolizing how union with Jesus injects us with resurrection power far beyond our natural capacity.
Verse 6 (“raised us up…and seated us…in the heavenly places”): Use a parachute-jump analogy: we free-fall (dead in sin), the instructor pulls the cord (Christ’s resurrection), and we glide safely above the earth—sharing His victorious position.
Verse 7 (“show the immeasurable riches of his grace”): Tell of a child who saves pocket money for a single birthday gift but on their birthday receives an unexpected inheritance—one gift multiplied across a lifetime, hinting at God’s eternal generosity.
Verses 8–9 (“for by grace…through faith…not a result of works”): Compare to a life-insurance payout: no matter how healthy or prudent the policyholder was, the redemption comes as an unconditional gift based on the insurer’s promise, not the policyholder’s merit.
Verse 10 (“we are his workmanship”): Bring in a master sculptor who chisels rough marble into a masterpiece. Each chip represents God removing sin’s excess, revealing our God-crafted purpose designed beforehand.
Combined Application: End with a drama skit where volunteers embody each verse’s state—first lifeless mannequins, then burdened runners, then joyous parachutists—visually tracing the journey from death to new life by grace.
12-Week Sermon Series Roadmap: The Grace of God
Week 1: Covenant Grace in Genesis
Key Texts: Genesis 6:8; 12:1–3
Main Points
Grace precedes any human merit (Noah finds favor before obedience)
Covenant call: Abram’s election by unearned favor
Promise of blessing flows to all nations
Highlighted Commentator: Gordon Wenham on chesed in Genesis
Illustration: A benefactor sponsoring a stranger’s education
Application: Trust God’s initiative rather than striving to earn His attention
Week 2: Grace in Law and Deliverance
Key Text: Exodus 34:6–7
Main Points
God’s self-revelation as “merciful and gracious”
Grace undergirds the giving of the Law (reveals need, not merit)
Deliverance of Israel as a historic act of unearned favor
Highlighted Commentator: Augustine on mercy transcending justice
Illustration: A judge pardoning an innocent man when evidence was weak
Application: Approach God in confession, resting on His compassionate character
Week 3: Grace in the Psalms
Key Texts: Psalm 23; Psalm 51
Main Points
The Shepherd’s care as daily provision of grace (23)
Deep repentance and cleansing by grace (51)
Grace both guides and restores
Highlighted Commentator: Matthew Henry on Psalm 51’s penitential hope
Illustration: A gardener pruning a wounded tree back to fruitfulness
Application: Use the Psalms to shape honest prayers of confession and praise
Week 4: Prophetic Grace and Restoration
Key Texts: Hosea 2:19–20; Jeremiah 31:31–34
Main Points
Covenant renewal as divine “betrothal” despite unfaithfulness
New covenant: grace inscribed on the heart
Restoration based on God’s faithful love, not Israel’s performance
Highlighted Commentator: Walter Brueggemann on prophetic imagination
Illustration: A spouse restoring vows after betrayal
Application: Receive and extend fresh starts in broken relationships
Week 5: Incarnational Grace in the Gospels
Key Texts: Luke 1:28–35; John 1:14,17
Main Points
Mary “full of grace”: prevenient favor enabling her “yes”
The Word made flesh embodies grace and truth
Incarnation as God’s ultimate gift of unmerited closeness
Highlighted Commentator: John Stott on John’s grace-truth contrast
Illustration: A VIP lowering barriers to spend time with ordinary people
Application: Cultivate awe for Christ’s nearness; respond with wholehearted worship
Week 6: Grace Extended in Ministry and Miracles
Key Texts: Luke 7:36–50; John 8:1–11
Main Points
Costly grace: the forgiven woman’s lavish act of worship
Condescending grace: Christ stooping to forgive and restore
Grace always calls to repentance and renewed life
Highlighted Commentator: Dietrich Bonhoeffer on “cheap” vs. “costly” grace
Illustration: A CEO personally funding an employee’s medical bills
Application: Move from receiving grace to sacrificial service and kindness
Week 7: Grace at the Cross
Key Text: Romans 5:6–11
Main Points
Christ died for the ungodly—grace at humanity’s worst
Divine justice and mercy meet in substitutionary atonement
Reconciliation secured, not earned
Highlighted Commentator: J. I. Packer on the cross’s dual display of wrath and love
Illustration: A parent taking the punishment due a child to restore family peace
Application: Center your confidence on Christ’s finished work, not your effort
Week 8: Resurrection Power and New Life
Key Text: 1 Peter 1:3; Ephesians 2:4–7
Main Points
New birth into living hope by resurrection grace
Seated with Christ: present authority, future assurance
Ongoing outpouring of mercy and love
Highlighted Commentator: N. T. Wright on “already/not yet” hope
Illustration: A bankrupt person receiving a life-changing inheritance
Application: Live daily from your heavenly identity, not earthly circumstances
Week 9: Salvation by Grace through Faith
Key Texts: Ephesians 2:8–9; Romans 3:21–28
Main Points
Salvation originates, operates, and culminates in grace
Faith as the means of reception—also a gift
Exclusion of works to eradicate boasting
Highlighted Commentator: Martin Luther on “sola gratia”
Illustration: A “no-strings-attached” scholarship gifted to a struggling student
Application: Whenever performance-anxiety strikes, recite and memorize Ephesians 2:8–9
Week 10: Grace and Sanctification
Key Texts: Philippians 2:12–13; Titus 2:11–14
Main Points
God works in us both to will and to do His good pleasure
Grace trains us to renounce ungodliness and live uprightly
Cooperation with Spirit-empowered transformation
Highlighted Commentator: John Wesley on prevenient and progressive grace
Illustration: A coach’s guidance enabling an athlete’s gradual improvement
Application: Partner with Scripture-soaked prayer to cultivate new Christlike habits
Week 11: Grace in Community
Key Texts: Matthew 18:21–22; 1 Corinthians 11:23–26
Main Points
Forgiveness multiplied—limitless grace among believers
Sacraments as corporate means of grace
Community life shaped by unearned favor and mutual edification
Highlighted Commentator: Dietrich Bonhoeffer on Christian koinonia
Illustration: A team forgiving a member’s costly mistake to rebuild trust
Application: Host a “grace supper” where people share testimonies of forgiveness
Week 12: Grace-Fueled Mission
Key Texts: Acts 20:24; 2 Corinthians 8:9; Revelation 22:21
Main Points
Mission as response to grace: compelled, not coerced
Generosity modeled on Christ’s self-emptying love
Grace’s story beginning in Eden and ending in eternity
Highlighted Commentator: Miroslav Volf on grace and social reconciliation
Illustration: A community rebuilding effort sparked by a church’s free clinic
Application: Design one outreach project this month rooted in unmerited favor
Week 1: Covenant Grace in Genesis
Key Texts
Genesis 6:8 “But Noah found favor in the eyes of the Lord.”
Context: Humanity’s wickedness has spread; God resolves to judge earth by flood.
Observation: Noah’s “favor” (Hebrew chen, translated “grace”) is unearned—Noah did not merit divine choice by superior virtue.
Genesis 12:1–3 “The Lord said to Abram, ‘Go from your country and your kindred… to the land I will show you. And I will make of you a great nation… and in you all the families of the earth shall be blessed.’”
Context: God initiates a new beginning through one family after Babel’s dispersion.
Observation: Abram’s call is unilateral—no prior achievement—yet God promises a global blessing.
Main Points
Grace Precedes Human Merit In both passages, divine favor breaks into hopeless circumstances. Noah did not earn exemption from judgment; Abram did not meet prerequisites to receive promise. Grace always initiates, never responds to worth.
Covenant Call and Divine Initiative God speaks first, setting the terms of relationship. The covenant with Abram is shaped by God’s sovereign choice, not Abraham’s pedigree or performance.
Universal Scope of Blessing Though the promise is given to one man and his descendants, its ultimate intention is inclusive: “all the families of the earth shall be blessed.” Grace flows outward, expanding the circle of mercy.
Highlighted Commentary: Gordon J. Wenham on Chesed
Definition of Chesed Wenham (Genesis 1–15, Word Biblical Commentary) explains chesed as “steadfast covenant loyalty,” a love that binds God to His people despite their shortcomings.
Noah’s Favor (6:8) Wenham notes that finding chesed in God’s eyes does not imply Noah’s perfection but God’s faithfulness to preserve a righteous remnant.
Abraham’s Call (12:1–3) He observes that God’s command—“Go from”—serves no immediate human benefit but displays divine authority. Wenham highlights that promise and condition are solely God’s doing; Abraham’s obedience simply receives the gift.
Illustration
Imagine a young woman in a remote village who dreams of becoming a teacher but lacks resources. A philanthropist anonymously pays her school fees and provides a scholarship—no application, no interview, no strings attached. Overnight, her path transforms: she studies, graduates, and returns to uplift her community.
Parallel to Noah and Abram Just as the benefactor’s gift did not hinge on the student’s merit, so God’s favor toward Noah and Abram originates solely from His generous heart.
Application
Trust God’s Sovereign Initiative Identify an area of your life where you’ve strived to earn approval—perhaps in relationships, work, or faith. Acknowledge that God’s favor arrives apart from any performance.
Respond in Obedience, Not Calculation When God calls you—through scripture, prayer, or community—step out with confidence that His promises rest on grace, not your capability.
Extend Covenant Grace Like Abram’s promise to bless the nations, look for one person outside your circle this week. Offer unexpected kindness—an encouraging note, a practical gift, or prayer—mirroring divine chesed.
As we close this first week, meditate on Genesis 6:8 and 12:2. Let their portrait of unmerited favor reshape how you view God’s voice, His promises, and the way you extend grace to others.
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