Grace is the nucleus, the critical core element, of the redemptive and sanctifying work of the triune God detailed throughout the entire canon of Scripture. The variegated expressions of grace are rooted in the person and work of God, so that his graciousness and favor effectively demonstrated in every aspect of the created realm glorify him as they are shared and enjoyed with one another.

The biblical terminology informing an understanding of grace defines it as a gift or a favorable reaction or disposition toward someone. Grace is generosity, thanks, and goodwill between humans and from God to humans. Divine expressions of grace are loving, merciful, and effective. The biblical texts provide a context for a more robust understanding of divine gift. The overall redemptive-historical context of grace is the desire of the eternal God to bring glory to himself through a grace-based relationship with his creation. The Creator-Redeemer gives grace, and the recipients of grace give him glory.

Old Testament

Genesis. The grace of the creation narratives is summarized with the repeated use of the term “good” (Gen. 1:4, 10, 12, 18, 21, 25, 31). God is good, and he made a good creation with abundant gifts for Adam and Eve to enjoy. When Adam and Eve rebelled against God, he righteously judged and graciously provided for an ongoing relationship. God clothed the naked Adam and Eve (3:21) and announced that the seed of the woman would yield a redeemer (3:15).

Grace in the postcreation narratives (Gen. 4–6) is focused on individuals. God looked with favor on Abel and his offering (4:4), and Noah found grace in God’s eyes (6:8). God looked at and had regard for the offering of Abel (Gen. 4). Jacob confessed to Esau that God graced him with descendants and with possessions (33:5).

Grace and graciousness also characterize interaction between individuals. The Jacob and Esau exchange uses grace vocabulary for the gift and the disposition of grace. Jacob invited Esau to accept his gift if he had a favorable disposition toward him (Gen. 33:11). The covenant son Joseph received favorable treatment from the prison warden because of his disposition toward him (39:21).

Exodus. The exodus narrative recounts how the seed of Abraham multiplies, is redeemed, and then is given the law, which defines the relationship of God to Israel. All these events are tied to the gracious promises that God made to Abraham and his descendants (Gen. 12; 15; 17; see also Gen. 21; 27).

The grace associated with the redemption of Israel from Egypt is celebrated in the song of Exod. 15. God’s victory over the Egyptian army and his covenant fidelity to the patriarchs are the song’s themes. Moses and the Israelites sing because God heard Israel’s groaning; he remembered his covenant with Abraham and looked on Israel with concern (2:24). God made Egypt favorably disposed toward Israel (3:21) and parted the sea for Israel to escape (11:3; 12:36). The confession “He is my God . . . my father’s God” ties together major sections of redemptive history and affirms the constancy of God’s grace throughout the periods (15:2). God’s tenacious covenant loyalty (khesed) to the nation and his covenant grace (15:13) to Israel cannot be merited.

The giving of the law in Exod. 20 is prefaced by a gracious and powerful presentation of God to the nation in Exod. 19. In the organization and development of Exod. 19–20, grace themes emerge. The grace associated with redemption and covenant life is marked in Exod. 19. God took Israel from Egyptian bondage, redeemed it, and brought the nation to himself (19:4). Through this action, the nation will become a special treasure, a holy nation, a kingdom of priests (19:5–6). In sum, Israel exists because God created, loved, and redeemed it.

Second, the Decalogue of Exod. 20 follows upon the redemption effected by God, defining how Israel will relate to its God. In this sense, law is viewed as a gift that expresses the divine will. When compared and contrasted with ancient Near Eastern laws, Torah reflects the grace of God’s character and his genuine concern for the poor, slaves, aliens, and widows. In addition, there is a grace ethic that motivates obedience to the law. The motivational statements in the Decalogue in Exod. 20 relate to the grace of redemption (v. 2), the righteousness of God (vv. 4–7), the creation work of God (vv. 8–11), and long life (v. 12).

Exodus 32–34 is a key passage that links the covenant with grace terminology. This section begins with the story of the golden calf (chap. 32) and ends with the account of Moses’ radiant face (34:29–35). The grace terminology is observed in 33:19; 34:6–7. The context of 33:19 involves Moses meeting with God face-to-face. According to 33:12–17, Moses wanted to know who would be left after the purge of 33:5. He acknowledged God’s favor in his life and wondered who else might enjoy it. Moses reminded God that the nation was his people (33:13). The grace of this account is God’s assurance of his presence with Israel and the unmerited purposeful expression of his grace.

Exodus 34:6–7 employs a series of adjectives in a grace confessional statement. This statement arises out of God’s instructions to Moses to cut two new tablets of stone like the first ones (34:1; see also 24:12), which were broken after the incident of the golden calf (32:19). God descended in a cloud, stood with Moses, and proclaimed his name to him (34:5). The rhetoric of the passage emphasizes the speech of God, who defines himself in connection with covenant making. God is merciful and gracious, long-suffering, and distinguished by steadfast love.

Grace and covenant loyalty. These key passages are foundational for understanding the grace and steadfast loyalty of God expressed in the subsequent events of covenant history. Grace and khesed are expressed in connection with covenant curse implementation (Num. 14:18; Hos. 4:1; 6:4, 6), in the overall structure of Deuteronomy (5:10; 7:9, 12), in the Davidic covenant (2 Sam. 7:15; 1 Chron. 17:13), in the future hope of Israel (Isa. 54:8), in restoration (Jer. 32:18), in the new covenant (Jer. 31:31), and in exile (Dan. 9:4).

To round out the OT discussion, we may note that covenant siblings were to be gracious and loyal in their ongoing relationships with one another. The book of Ruth illustrates covenant grace in action (2:2, 10, 13). In addition, grace is to be expressed toward the poor (Prov. 28:8), the young and the old (Deut. 28:50), and those who suffer (Job 19:21).

New Testament

The NT focus of grace is developed in keeping with the foundation laid in the OT. The triune God is the center and source of grace: it is the grace of God (Rom. 1:7), the Spirit of grace (Heb. 10:29), and the grace of Christ (John 1:17). The grace of God revealed in the OT is unveiled uniquely in the person and work of Christ.

The Gospel of John. The canonical development of the grace theme between the Testaments is explained in the opening chapter of John’s Gospel. Jesus Christ is the Word, who was with God, who is God, and who created the world (John 1:1–3). Christ then became flesh and dwelled among us (1:14). In doing so, he made known the glory of God to us. At this point in the development of chapter 1, John connects Christ (the Word) with the adjectives describing God in Exod. 34:6 to affirm that Christ has the very same virtues that God has. The assertion in John 1:17 that Jesus is full of grace and truth parallels the statement in Exod. 34:6 of God’s steadfast love and faithfulness. In Christ we are able to see the glory that Moses hoped to see in God (John 1:18). Christ is both the message and the messenger of grace and truth.

The Epistles and Acts. The NT Epistles develop the “full of grace and truth” statement about Christ (John 1:14) in several ways. The grace and truth found in Christ are given to his servants (1 Cor. 1:4) and are a reason for praise (2 Cor. 8:9; Gal. 1:6, 15; Eph. 4:7; 1 Tim. 1:2; 2 Tim. 2:1). This grace from Christ is effective in bringing about redemption and sustaining a life of godliness. Ephesians 2:8–9 is the classic statement affirming that God’s favor is the source of salvation. Paul makes this point by repeating “it is by grace” in 2:5, 8 and clarifying the grace of salvation with the “it is the gift of God” statement in 2:8. This design of salvation celebrates the incomparable riches of Christ’s grace and the expression of his kindness to us (cf. Eph. 1:7). Salvation is devoid of human merit, gifts, or favor (2:8). Keeping the law as a means of entrance into a relationship with God and as a means of gaining favor with God is antithetical to the nature of grace. God’s favor expressed to people in salvation is an expression of his sovereign will.

Romans 5 declares many of the same themes found in Eph. 2. In Rom. 5 Paul contrasts the action and result of Adam’s transgression with the obedience of Christ. Salvation is God’s grace and gift brought by the grace of one man, Jesus Christ (v. 15). The gift and grace of Christ brought about justification.

The effective operation of God’s grace in salvation is illustrated in the historical narratives of Acts. The men involved in the heated debate of the Jerusalem council (Acts 15:2) affirmed the salvation of the Gentiles by grace after hearing the report of Barnabas and Paul (15:12). Those in Achaia (18:27) are another illustration of an effective operation of grace.

The grace of God that saves is also the grace that sanctifies. Titus 2:11 declares that redemptive grace instructs the redeemed to say no to a life of ungodliness. The instructional nature of grace is highlighted in the development of the Titus 2 context. The teacher in 2:1–10, 15 is Titus, who is to nurture godly people. There is a change of instructors in 2:11, with grace now teaching. Redemptive grace works in harmony with sanctifying grace to provide for godly living.

According to Titus 3:8, those who trust in the generosity of God’s grace should devote themselves to doing what is good. By God’s grace, justified sinners will find their delight and satisfaction in the promises of God for a life of persevering godliness.

Grace also functions as an enablement for life and ministry. Paul often rehearses this feature of grace in his letters. In Rom. 1:5 Paul testifies about the grace associated with a commission to be an apostle. When reflecting on his role in the church, he affirms that by God’s grace he has been able to lay a foundation (1 Cor. 3:10). Paul’s testimony in 1 Cor. 15:10 demonstrates the essential role of grace in making him who he is and effectively enabling what he does. Giving is also viewed as an exercise of grace (2 Cor. 8:7) reflecting the grace received by individual believers. This gift of grace for life and ministry is somehow recognizable. Peter, James, and John recognized it in Paul (Gal. 2:9). It was upon the apostles (Acts 4:33), and it was seen in the church of Antioch (11:23).

Given the source and the effective nature of grace, one can understand the appropriateness of appealing to grace in greetings and salutations (Rom. 1:7; 16:20; Gal. 1:3; 6:18).

Common grace. Finally, grace does operate beyond the context of the elect and the work of salvation and sanctification. Theologians define this as “common grace.” God’s sending rain and giving creatures intellectual and artistic abilities are expressions of common grace.