Ephesians 2:8-9
For by grace are you saved through faith; and that not of yourselves: it is the gift of God:
Topicalbible.org

Ephesians 2:8
For by grace are you saved through faith; and that not of yourselves: it is the gift of God:
Topicalbible.org

James 4:6
But he gives more grace. Why he said, God resists the proud, but gives grace to the humble.
Topicalbible.org

Romans 3:24
Being justified freely by his grace through the redemption that is in Christ Jesus:
Topicalbible.org

John 1:14
And the Word was made flesh, and dwelled among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
Topicalbible.org

Romans 6:14
For sin shall not have dominion over you: for you are not under the law, but under grace.
Topicalbible.org

Romans 5:8
But God commends his love toward us, in that, while we were yet sinners, Christ died for us.
Topicalbible.org

(1.) Of form or person (Proverbs 1:9; 3:22; Psalm 45:2).

(2.) Favour, kindness, friendship (Genesis 6:8; 18:3; 19:19; 2 Timothy 1:9).

(3.) God's forgiving mercy (Romans 11:6; Ephesians 2:5).

(4.) The gospel as distinguished from the law (John 1:17; Romans 6:14; 1 Peter 5:12).

(5.) Gifts freely bestowed by God; as miracles, prophecy, tongues (Romans 15:15; 1 Corinthians 15:10; Ephesians 3:8).

(6.) Christian virtues (2 Corinthians 8:7; 2 Peter 3:18).

(7.) The glory hereafter to be revealed (1 Peter 1:13).

Grace, means of

An expression not used in Scripture, but employed

(1) to denote those institutions ordained by God to be the ordinary channels of grace to the souls of men. These are the Word, Sacraments, and Prayer.

(2.) But in popular language the expression is used in a wider sense to denote those exercises in which we engage for the purpose of obtaining spiritual blessing; as hearing the gospel, reading the Word, meditation, self-examination, Christian conversation, etc.

1. (n.) The exercise of love, kindness, mercy, favor; disposition to benefit or serve another; favor bestowed or privilege conferred.

2. (n.) The divine favor toward man; the mercy of God, as distinguished from His justice; also, any benefits His mercy imparts; divine love or pardon; a state of acceptance with God; enjoyment of the divine favor.

3. (n.) The prerogative of mercy exercised by the executive, as pardon.

4. (n.) The same prerogative when exercised in the form of equitable relief through chancery.

5. (n.) Fortune; luck; -- used commonly with hard or sorry when it means misfortune.

6. (n.) Inherent excellence; any endowment or characteristic fitted to win favor or confer pleasure or benefit.

7. (n.) Beauty, physical, intellectual, or moral; loveliness; commonly, easy elegance of manners; perfection of form.

8. (n.) Graceful and beautiful females, sister goddesses, represented by ancient writers as the attendants sometimes of Apollo but oftener of Venus. They were commonly mentioned as three in number; namely, Aglaia, Euphrosyne, and Thalia, and were regarded as the inspirers of the qualities which give attractiveness to wisdom, love, and social intercourse.

9. (n.) The title of a duke, a duchess, or an archbishop, and formerly of the king of England.

10. (n.) Thanks.

11. (n.) A petition for grace; a blessing asked, or thanks rendered, before or after a meal.

12. (n.) Ornamental notes or short passages, either introduced by the performer, or indicated by the composer, in which case the notation signs are called grace notes, appoggiaturas, turns, etc.

13. (n.) An act, vote, or decree of the government of the institution; a degree or privilege conferred by such vote or decree.

14. (n.) A play designed to promote or display grace of motion. It consists in throwing a small hoop from one player to another, by means of two sticks in the hands of each. Called also grace hoop or hoops.

15. (v. t.) To adorn; to decorate; to embellish and dignify.

16. (v. t.) To dignify or raise by an act of favor; to honor.

17. (v. t.) To supply with heavenly grace.

18. (v. t.) To add grace notes, cadenzas, etc., to.

GRACE

gras:

1. The Word Charis:

In the English New Testament the word "grace" is always a translation of (charis), a word that occurs in the Greek text something over 170 times (the reading is uncertain in places). In secular Greek of all periods it is also a very common word, and in both Biblical and secular Greek it is used with far more meanings than can be represented by any one term in English Primarily

(a) the word seems to denote pleasant external appearance, "gracefulness" "loveliness"; compare the personificaion in the Graces." Such a use is found in Luke 4:22, where `wondered at the charm of his words' is a good translation; and similarly in Colossians 4:6.

(b) Objectively, charis may denote the impression produced by "gracefulness," as in 3 John 1:4 `greater gratification have I none than this' (but many manuscripts read chara, "joy," here).

(c) As a mental attribute charis may be translated by "graciousness," or, when directed toward a particular person or persons, by "favor." So in Luke 2:52, "Jesus advanced. in favor with God and men."

(d) As the complement to this, charis denotes the emotion awakened in the recipient of such favor, i.e. "gratitude." So Luke 17:9 reads literally, `Has he gratitude to that servant?' In a slightly transferred sense charis designates the words or emotion in which gratitude is expressed, and so becomes "thanks" (some 10 t, Romans 6:17, etc.)'.

(e) Concretely, charis may mean the act by which graciousness is expressed, as in 1 Corinthians 16:3, where the King James Version translates by "liberality," and the Revised Version (British and American) by "bounty." These various meanings naturally tend to blend into each other, and in certain cases it is difficult to fix the precise meaning that the writer meant the word to convey, a confusion that is common to both New Testament and secular Greek And in secular Greek the word has a still larger variety of meanings that scarcely concern theologian.

2. Grace as Power:

Naturally, the various meanings of the word were simply taken over from ordinary language by the New Testament writers. And so it is quite illegitimate to try to construct on the basis of all the occurrences of the word a single doctrine that will account for all the various usages. That one word could express both "charm of speech" and "thankfulness for blessings" was doubtless felt to be a mere accident, if it was thought of at all. But none the less, the very elasticity of the word enabled it to receive still another-new and technically Christian-meaning. This seems to have originated in part by fusing together two of the ordinary significances. In the first place, as in (e) above, charis may mean "a gift." In 1 Corinthians 16:3 2 Corinthians 8:19 it is the money given by the Corinthians to the Jerusalemites. In 2 Corinthians 9:8 it is the increase of worldly goods that God grants for charitable purposes. In 2 Corinthians 1:15 it is the benefit received by the Corinthians from a visit by Paul. In a more spiritual sense charis is the endowment for an office in the church (Ephesians 4:7), more particularly for the apostolate (Romans 1:5; Romans 12:3; Romans 15:15 1 Corinthians 3:10 Ephesians 3:2, 7). So in 1 Corinthians 1:4-7 margin charis is expanded into "word and all knowledge," endowments with which the Corinthians were especially favored. In 1 Peter 1:13 charis is the future heavenly blessedness that Christians are to receive; in 3:7 it is the present gift of "life." In the second place, charis is the word for God's favor, a sense of the term that is especially refined by Paul (see below). But God's favor differs from man's in that it cannot be conceived of as inactive. A favorable "thought" of God's about a man involves of necessity the reception of some blessing by that man, and "to look with favor" is one of the commonest Biblical paraphrases for "bestow a blessing." Between "God's favor" and "God's favors" there exists a relation of active power, and as charis denoted both the favor and the favors, it was the natural word for the power that connected them. This use is very clear in 1 Corinthians 15:10, where Paul says, "not I, but the grace of God which was with me" labored more abundantly than they all: grace is something that labors. So in 2 Corinthians 12:9, "My grace is sufficient for thee: for my power is made perfect in weakness"; compare 2 Timothy 2:1, "strengthened in the grace," and 1 Peter 4:10, "stewards of the manifold grace." Evidently in this sense "grace" is almost a synonym for the Spirit (see HOLY SPIRIT), and there is little real difference between "full of the Holy Spirit" and "full of grace and power" in Acts 6:5, 8, while there is a very striking parallel between Ephesians 4:7-13 and 1 Corinthians 12:4-11, with "gifts of grace" in the one passage, and "gifts of the Spirit" in the other. And this connection between grace and the Spirit is found definitely in the formula "Spirit of grace" in Hebrews 10:29 (compare Zechariah 12:10). And, as is well known, it is from this sense of the word that the Catholic doctrine of grace developed.

3. Grace in Justification:

This meaning of charis was obtained by expanding and combining other meanings. By the opposite process of narrowly restricting one of the meanings of the word, it came again into Christian theology as a technical term, but this time in a sense quite distinct from that just discussed. The formation of this special sense seems to have been the work of Paul. When charis is used with the meaning "favor," nothing at all is implied as to whether or not the favor is deserved. So, for instance, in the New Testament, when in Luke 2:52 it is said that "Jesus advanced. in favor with God and men," the last possible thought is that our Lord did not deserve this favor. Compare also Luke 2:40 and Acts 2:47 and, as less clear cases, Luke 1:30 Acts 7:46 Hebrews 4:16; Hebrews 12:15, 28. But the word has abundant use in secular Greek in the sense of unmerited favor, and Paul seized on this meaning of the word to express a fundamental characteristic of Christianity. The basic passage is Romans 11:5, 6, where as a definition is given, "If it is by grace, it is no more of works: otherwise grace is no more grace." That the word is used in other senses could have caused no 1st-century reader to miss the meaning, which, indeed, is unmistakable. "Grace" in this sense is an attitude on God's part that proceeds entirely from within Himself, and that is conditioned in no way by anything in the objects of His favor. So in Romans 4:4. If salvation is given on the basis of what a man has done, then salvation is given by God as the payment of a debt. But when faith is reckoned for what it is not, i.e. righteousness, there is no claim on man's part, and he receives as a pure gift something that he has not earned. (It is quite true that faith involves moral effort, and so may be thought of as a sort of a "work"; it is quite true that faith does something as a preparation for receiving God's further gifts. But it simply clouds the exegetical issue to bring in these ideas here, as they certainly were not present in Paul's mind when the verses were being written.) "Grace" then, in this sense is the antinomy to "works" or to "law"; it has a special relation to the guilt of sin (Romans 5:20; Romans 6:1), and has almost exactly the same sense as "mercy." Indeed, "grace" here differs from "mercy" chiefly in connoting eager love as the source of the act. SeeJUSTIFICATION. Of course it is this sense of grace that dominates Romans 3-6, especially in thesis 3:24, while the same use is found in Galatians 2:21 Ephesians 2:5, 8 2 Timothy 1:9. The same strict sense underlies Galatians 1:6 and is found, less sharply formulated, in Titus 3:5-7. (Galatians 5:4 is perhaps different.) Outside of Paul's writings, his definition of the word seems to be adopted in John 1:17 Acts 15:11 Hebrews 13:9, while a perversion of this definition in the direction of antinomianism is the subject of the invective in Jude 1:4. And, of course, it is from the word in this technical Pauline sense that an elaborate Protestant doctrine of grace has been developed.

4. Special Uses:

A few special uses of the word may be noted. That the special blessing of God on a particular undertaking (Acts 14:26; Acts 15:40) should be called a "grace" needs no explanation. In Luke 6:32-34, and 1 Peter 2:19, 20, charis seems to be used in the sense of "that which deserves the thanks of God," i.e. a specifically Christian act as distinguished from an act of "natural morality." "Grace for grace" in John 1:16 is a difficult phrase, but an almost exact parallel in Philo (Poster. Cain, 43) may fix the sense as "benefit on benefit." But the tendency of the New Testament writers is to combine the various meanings the word can have, something that is particularly well illustrated in 2 Corinthians 8; 2 Corinthians 9. In these two chapters the word occurs 10 t, but in so many different senses as to suggest that Paul is consciously playing with the term. Charis is the money given to the Jerusalemites by the Corinthians (2 Corinthians 8:19), it is the increase of goods that God will grant the Corinthians (2 Corinthians 9:8), it is the disposition of the givers (2 Corinthians 8:6), it is the power of God that has wrought this disposition (2 Corinthians 8:1; 2 Corinthians 9:14), it is the act of Christ in the Incarnation (2 Corinthians 8:9; contrast the distinction between "God's grace" and "Christs act" in Hebrews 2:9), it is the thanks that Paul renders (2 Corinthians 9:15). That all a Christian is and all that he has is God's gift could have been stated of course without the use of any special term at all. But in these two chapters Paul has taught this truth by using for the various ideas always the same term and by referring this term to God at the beginning and the end of the section. That is, to the multiplicity of concepts there is given a unity of terminology, corresponding to the unity given the multiple aspects of life by the thought of entire dependence on God. So charis, "grace," becomes almost an equivalent for "Christianity," viewed as the religion of dependence on God through Christ. As one may think of entering Christianity, abiding in it, or falling from it, so one may speak of entering into (Romans 5:2), abiding in (Acts 13:43), or falling from (Galatians 5:4) grace; compare 1 Peter 5:12. So the teaching of Christianity may be summed up as word or gospel of grace (Acts 14:3; Acts 20:24, 32). So "grace be with you" closes the Epistles as a sufficient summary of all the blessings that can be wished Christian readers. At the beginning of the Epistles the words "and peace" are usually added, but this is due only to the influence of the Jewish greeting "peace be with you" (Luke 10:5, etc.), and not to any reflection on "grace" and "peace" as separate things. (It is possible that the Greek use of chairein, "rejoice," as an epistolary salutation (so in James 1:1) influenced the Christian use of charis. But that "grace and peace" was consciously regarded as a universalistic combination of Jewish and Gentilecustom is altogether unlikely.) The further expansion of the introductory formula by the introduction of "mercy" in 1 and 2Ti is quite without theological significance.

5. Teaching of Christ:

In the Greek Gospels, charis is used in the words of Christ only in Luke 6:32-34; Luke 17:9. As Christ spoke in Aram, the choice of this word is due to Luke, probably under the influence of its common Christian use in his own day. And there is no word in our Lord's recorded sayings that suggests that He employed habitually any especial term to denote grace in any of its senses. But the ideas are unambiguously present. That the pardon of sins is a free act on God's part may be described as an essential in Christ's teaching, and the lesson is taught in all manner of ways. The prodigal knowing only his own wretchedness (Luke 15:20), the publican without merit to urge (Luke 18:13), the sick who need a physician (Mark 2:17), they who hunger and thirst after righteousness (Matthew 5:6), these are the ones for whom God's pardon is inexhaustible. And positive blessings, be they temporal or spiritual, are to be looked for from God, with perfect trust in Him who clothes the lilies and knows how to give good gifts to His children (Matthew 7:11; here Luke 11:13 has "Holy Spirit" for "gifts," doubtless a Lukan interpretation, but certainly a correct one). Indeed, it is not too much to say that Christ knows but one unpardonable sin, the sin of spiritual self-satisfaction-"That which is exalted among men is an abomination in the sight of God" (Luke 16:15; compare Luke 17:7-10 Matthew 20:1-16).

6. In the Old Testament:

There is no word in Hebrew that can represent all the meanings of charis, and in the Septuagint charis itself is used, practically, only as a translation of the Hebrew chen, "favor," this restriction of meaning being due to the desire to represent the same Hebrew word by the same Greek word as far as possible. And chen, in turn, is used chiefly only in the phrase "find favor" (Genesis 6:8, etc.), whether the reference is to God or men, and without theological importance. Much nearer Paul's use of charis is ratson, "acceptance," in such passages as Isaiah 60:10, "In my favor have I had mercy on thee"; Psalm 44:3, "not. by their own sword. but. because thou wast favorable unto them." Perhaps still closer parallels can be detected in the use of checedh, "kindness," "mercy," as in Exodus 20:6, etc. But, of course, a limitation of the sources for the doctrine to passages containing only certain words would be altogether unjust. The main lines seem to be these:

(1) Technically, salvation by grace in the New Testament is opposed to an Old Testament doctrine of salvation by works (Romans 4:4; Romans 11:6), or, what is the same thing, by law (Romans 6:14 John 1:17); i.e men and God are thought of as parties to a contract, to be fulfilled by each independently. Most of the legislation seems to presuppose some idea of man as a quantity quite outside of God, while Deuteronomy 30:11-14 states explicitly that the law is not too hard nor too far off for man.

(2) Yet even this legalism is not without important modifications. The keeping of the law is man's work, but that man has the law to keep is something for which God only is to be thanked. Psalm 119 is the essence of legalism, but the writer feels overwhelmed throughout by the greatness of the mercy that disclosed such statutes to men. After all, the initial (and vital!) act is God's not man's. This is stated most sharply in Ezekiel 23:1-4 -Oholibah and her sister became God's, not because of any virtue in them, but in spite of most revolting conduct. Compare Deuteronomy 7:7, etc.

(3) But even in the most legalistic passages, an absolute literal keeping of the law is never (not even in such a passage as Numbers 15:30, 31) made a condition of salvation. The thought of transgression is at all times tempered with the thought of God's pardon. The whole sacrificial system, in so far as it is expiatory, rests on God's gracious acceptance of something in place of legal obedience, while the passages that offer God's mercy without demanding even a sacrifice (Isaiah 1:18 Micah 7:18-20, etc.) are countless. Indeed, in Ezekiel 16; Ezekiel 20; 23, mercy is promised to a nation that is spoken of as hardly even desiring it, a most extreme instance.

(4) But a mere negative granting of pardon is a most deficient definition of the Old Testament idea of God's mercy, which delights in conferring positive benefits. The gift to Abraham of the land of Canaan, liberation from Egypt, food in the wilderness, salvation from enemies, deliverance from exile-all of Israel's history can be felt to be the record of what God did for His people through no duty or compulsion, grateful thanksgiving for such unmerited blessings filling, for instance, much of the Psalter. The hearts of men are in God's keeping, to receive from Him the impulse toward what is right (1 Chronicles 29:18, etc.). And the promise is made that the God who has manifested Himself as a forgiving Father will in due time take hold of His children to work in them actual righteousness (Isaiah 1:26; Isaiah 4:3, 1; 32:1-8; 33:24 Jeremiah 31:33, 14 Ezekiel 36:25, 26 Zechariah 8 Daniel 9:24 Psalm 51:10-12) With this promise-for the Old Testament always a matter of the future-the Old Testament teaching passes into that of the New Testament.

7. Summary:

Most of the discussions of the Biblical doctrine of grace have been faulty in narrowing the meaning of "grace" to some special sense, and then endeavoring to force this special sense on all the Biblical passages. For instance, Roman scholars, starting with the meaning of the word in (say) 2 Corinthians 12:9, have made Romans 3:24 state that men are justified by the infusion of Divine holiness into them, an interpretation that utterly ruins Paul's argument. On the other hand, Protestant extremists have tried to reverse the process and have argued that grace cannot mean anything except favor as an attitude, with results that are equally disastrous from the exegetical standpoint. And a confusion has resulted that has prevented men from seeing that most of the controversies about grace are at cross-purposes. A rigid definition is hardly possible, but still a single conception is actually present in almost every case where "grace" is found-the conception that all a Christian has or is, is centered exclusively in God and Christ, and depends utterly on God through Christ. The kingdom of heaven is reserved for those who become as little children, for those who look to their Father in loving confidence for every benefit, whether it be for the pardon so freely given, or for the strength that comes from Him who works in them both to will and to do.

LITERATURE.

All the Biblical theologies contain full discussions of the subject; for the New Testament the closest definitions are given by Bernard Weiss. But for the meaning of "grace" in any particular place the commentaries must be consulted, although the student may be warned against discussions that argue too closely from what may seem to be parallel passages.

Burton Scott Easton

5485. charis -- grace, kindness
... grace, kindness. Part of Speech: Noun, Feminine Transliteration: charis Phonetic
Spelling: (khar'-ece) Short Definition: grace, favor, kindness Definition: (a ...
//strongsnumbers.com/greek2/5485.htm - 8k

5486. charisma -- a gift of grace, a free gift
... a gift of grace, a free gift. Part of Speech: Noun, Neuter Transliteration: charisma
Phonetic Spelling: (khar'-is-mah) Short Definition: an undeserved favor ...
//strongsnumbers.com/greek2/5486.htm - 7k

5487. charitoo -- to make graceful, endow with grace
... to make graceful, endow with grace. Part of Speech: Verb Transliteration: charitoo
Phonetic Spelling: (khar-ee-to'-o) Short Definition: I favor, bestow freely ...
//strongsnumbers.com/greek2/5487.htm - 7k

5479. chara -- joy, delight
... 5479 (another feminine noun from the root -, "extend , lean towards, be favorably
disposed") -- properly, the awareness (of God's), ; ("grace recognized"). ...
//strongsnumbers.com/greek2/5479.htm - 7k

5463. chairo -- to rejoice, be glad
... 5463 (from the root , " disposed, " and cognate with 5485 , "grace") -- properly,
to delight in God's ("rejoice") -- literally, to experience (), be conscious ...
//strongsnumbers.com/greek2/5463.htm - 10k

4102. pistis -- faith, faithfulness
... Eph 2:8,9: " For by grace you have been saved through (4102); and that not of
yourselves, it is ; 9 not as a result of works, so that no one may boast" (). ...
//strongsnumbers.com/greek2/4102.htm - 18k

2168. eucharisteo -- to be thankful
... 2168 (from 2095 , "good" and 5485, "grace") -- properly, acknowledging that "God's
works well," ie for our gain and His glory; -- literally, "thankful for ...
//strongsnumbers.com/greek2/2168.htm - 8k

2143. euprepeia -- goodly appearance
... grace, beauty. From a compound of eu and prepo; good suitableness, ie Gracefulness --
grace. see GREEK eu. see GREEK prepo. (euprepeia) -- 1 Occurrence. ...
//strongsnumbers.com/greek2/2143.htm - 6k

587. apodektos -- acceptable
... 587 () looks back to the that prompts the glad receiving (note the prefix, ).
For the believer, this is God Himself (His grace). See 588 (). ...
//strongsnumbers.com/greek2/587.htm - 7k

1344. dikaioo -- to show to be righteous, declare righteous
... Moreover, they are (1344 , "made right, righteous") by God's grace each time
they receive (obey) faith (4102 ), ie "God's inwrought " (cf. ...
//strongsnumbers.com/greek2/1344.htm - 9k

2580. chen -- favor, grace
... 2579, 2580. chen. 2581 . favor, grace. Transliteration: chen Phonetic
Spelling: (khane) Short Definition: favor. Word Origin from ...
/hebrew/2580.htm - 6k

8467. techinnah -- favor, supplication for favor
... Word Origin from chanan Definition favor, supplication for favor NASB Word Usage
grace (1), mercy (1), petition (4), supplication (18), supplications (1). camp. ...
/hebrew/8467.htm - 6k

5278. noam -- delightfulness, pleasantness
... beauty, pleasantness. From na'em; agreeableness, ie Delight, suitableness, splendor
or grace -- beauty, pleasant(-ness). see HEBREW na'em. 5277, 5278. ...
/hebrew/5278.htm - 6k

8468. Techinnah -- "favor," a descendant of Judah
... of Judah NASB Word Usage Tehinnah (1). favor, grace, supplication. The same as tchinnah;
Techinnah, an Israelite -- Tehinnah. see HEBREW tchinnah. 8467, 8468 ...
/hebrew/8468.htm - 6k

2581. Chen -- "favor," a contemporary of Zerubbabel
... Hen. The same as chen; grace; Chen, a figurative name for an Israelite -- Hen.
see HEBREW chen. 2580, 2581. Chen. 2582 . Strong's Numbers.
/hebrew/2581.htm - 6k

1177. Baal Chanan -- "Baal is gracious," a king of Edom, also an ...
... Baal-hanan. From ba'al and chanan; possessor of grace; Baal-Chanan, the name of
an Edomite, also of an Israelite -- Baal-hanan. see HEBREW ba'al. ...
/hebrew/1177.htm - 6k

Nature and Grace
Nature and Grace. <. Nature and Grace Aquinas. Table of Contents. Title
Page. VOLUME XI. GENERAL EDITORS. GENERAL EDITORS' PREFACE. ...
//christianbookshelf.org/aquinas/nature and grace/

Grace, Actual and Habitual
Grace, Actual and Habitual. <. Grace, Actual and Habitual Joseph Pohle. Table
of Contents. Title Page. IMPRIMATUR. INTRODUCTION. PART I. ACTUAL GRACE. ...
//christianbookshelf.org/pohle/grace actual and habitual/

On Grace.
... On Grace. Three degrees of grace there are. The first GOD gives to all
creatures, to uphold them with; and this is called GOD'S ...
/.../rolle/the form of perfect living and other prose treatises/on grace.htm

Sovereign Grace
Sovereign Grace. <. Sovereign Grace Dwight L. Moody. Produced by Keith G.
Richardson Table of Contents. Title Page. PREFATORY NOTE. GOSPEL DIALOGUES: ...
//christianbookshelf.org/moody/sovereign grace/

Grace and Free Will
... FIFTH PART GRACE AND FREE WILL. Concerning grace and free will, this is what
I teach according to the Scriptures and orthodox consent ...
/.../arminius/the works of james arminius vol 2/grace and free will.htm

Grace Flooding.
... II The Wooing Lover (John i. 1-18.) Grace Flooding. ... He had just been talking about
Jesus being full of that great combination of grace and truth. ...
//christianbookshelf.org/gordon/quiet talks on johns gospel/grace flooding.htm

The Covenant of Grace
... 5. The covenant of grace and its mediator 1. The Covenant Of Grace. Q-20: DID GOD
LEAVE ALL MANKIND TO PERISH 1N THE ESTATE OF SIN AND MISERY? A: No! ...
//christianbookshelf.org/watson/a body of divinity/1 the covenant of grace.htm

Growth in Grace
... 6. The application of redemption 9. Growth In Grace. 'But grow in grace.' 2 Peter
3:38. True grace is progressive, of a spreading and growing nature. ...
//christianbookshelf.org/watson/a body of divinity/9 growth in grace.htm

Whether Grace is in the Essence of the Soul as in a Subject, or in ...
... OF THE GRACE OF GOD AS REGARDS ITS ESSENCE (FOUR ARTICLES) Whether grace is in the
essence of the soul as in a subject, or in one of the powers? ...
//christianbookshelf.org/aquinas/summa theologica/whether grace is in the.htm

'The Riches of Grace'
... EPHESIANS 'THE RICHES OF GRACE'. 'That in the ages to come He might show
the exceeding riches of His grace in kindness towards us ...
/.../maclaren/expositions of holy scripture ephesians peter/the riches of grace.htm

Grace (277 Occurrences)
... 13). Grace, means of. ... employed. (1) to denote those institutions ordained by
God to be the ordinary channels of grace to the souls of men. ...
/g/grace.htm - 64k

Bestowed (43 Occurrences)
... Bestowed (43 Occurrences). Matthew 19:11 "It is not every man," He replied, "who
can receive this teaching, but only those on whom the grace has been bestowed. ...
/b/bestowed.htm - 19k

Abound (36 Occurrences)
... In Romans 5:20 the two words stand in the closest connection: `Where sin abounded
(by its increase) grace abounded more exceedingly (was rich beyond measure ...
/a/abound.htm - 19k

Abundant (124 Occurrences)
... In Romans 5:20 the two words stand in the closest connection: `Where sin abounded
(by its increase) grace abounded more exceedingly (was rich beyond measure ...
/a/abundant.htm - 38k

Acceptable (48 Occurrences)
... 4:19); (4) of spiritual sacrifice (euprosdektos, "well received"), "acceptable to
God" (1 Peter 2:5); (5) of patient endurance (charis, "grace," "favor") "This ...
/a/acceptable.htm - 24k

Acceptation (2 Occurrences)
... 4:19); (4) of spiritual sacrifice (euprosdektos, "well received"), "acceptable to
God" (1 Peter 2:5); (5) of patient endurance (charis, "grace," "favor") "This ...
/a/acceptation.htm - 10k

Predestination
... that, "rightly understood, this doctrine (1) exalts the majesty and absolute
sovereignty of God, while it illustrates the riches of his free grace and his just ...
/p/predestination.htm - 26k

Amen (74 Occurrences)
... The grace of our Lord Jesus Christ be with you. Amen. (KJV WBS YLT). Romans
16:24 The grace of our Lord Jesus Christ be with you all! Amen. ...
/a/amen.htm - 32k

Abundantly (73 Occurrences)
... In Romans 5:20 the two words stand in the closest connection: `Where sin abounded
(by its increase) grace abounded more exceedingly (was rich beyond measure ...
/a/abundantly.htm - 31k

Accept (106 Occurrences)
... 4:19); (4) of spiritual sacrifice (euprosdektos, "well received"), "acceptable to
God" (1 Peter 2:5); (5) of patient endurance (charis, "grace," "favor") "This ...
/a/accept.htm - 38k

What is the meaning of “grace upon grace” in John 1:16? | GotQuestions.org

What is the definition of grace? | GotQuestions.org

What is prevenient grace? | GotQuestions.org

Grace: Dictionary and Thesaurus | Clyx.com

Bible Concordance • Bible Dictionary • Bible Encyclopedia • Topical Bible • Bible Thesuarus