God shows kindness to all people through what theologians often call common grace. Jesus said the Father “causes His sun to rise on the evil and the good and sends rain on the righteous and the unrighteous” (Matt. 5:45). Paul likewise told unbelieving Gentiles that God “did good and gave you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness” (Acts 14:17). The creation is fallen because of sin (Rom. 8:20-22), yet God still uses it to provide food, rain, beauty, pleasure, and countless other blessings. The same principle applies to people. God can use unbelievers – fallen people who may neither acknowledge nor thank Him – as instruments of His providential goodness toward others. Their good works do not save them, nor does their service necessarily honor God in motive, but God can still accomplish genuine temporal good through what they do.
Scripture repeatedly shows God using unbelievers to bless His people. Pharaoh enriched Abraham (Gen. 12:16, 20). Pharaoh later elevated Joseph and, through him, provided for Jacob’s family during a period of famine (Gen. 41:39-43; 47:11-12). Pharaoh’s daughter rescued Moses from death (Ex. 2:5-10). Cyrus permitted the Jews to return to Jerusalem and rebuild the temple (Ezra 1:1-4). Artaxerxes supplied Nehemiah with resources to rebuild Jerusalem (Neh. 2:7-9). A Roman commander protected Paul from an angry mob (Acts 21:31-33), and Julius the centurion treated him with kindness (Acts 27:3). These unbelievers did not need to understand God’s purposes in order to serve them. God is sovereign over believer and unbeliever alike. He can move hearts, open doors, provide resources, restrain evil, and use fallen people as conduits of His grace to bless His people.
Unbelievers can therefore serve as conduits of God’s common grace even when God is absent from their thinking, words, and plans. They may look entirely to government, organizations, human ingenuity, or themselves for solutions, yet God can still use their efforts to accomplish genuine good. A meal delivered to a hungry person is still a blessing. A wheelchair ramp built for a disabled person still improves that person’s life. A compassionate worker who helps someone obtain needed services may unknowingly become an instrument of God’s providential care. God may also grant His people favor in the eyes of unbelievers, using them to provide assistance, opportunities, protection, or other blessings. After Joseph was falsely accused by Potiphar’s wife and thrown into prison (Gen. 39:11-20), we are told, “the LORD was with Joseph and extended kindness to him and gave him favor in the sight of the chief jailer” (Gen. 39:21). The unbeliever may never recognize God’s hand in what he is doing, but God remains sovereign over both His fallen creation and fallen humanity. God can use whomever He chooses, knowingly or unknowingly, as a conduit of His grace to bless others.
Steven R. Cook, D.Min., M.Div.
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The Addition of Human Works: The Bible teaches the validity and necessity of works in human systems. By means of human effort, one earns an academic degree, a paycheck, a promotion, or some valid recognition in life (i.e., an honor or award). From the beginning of creation, God established work as part of human life. When God placed Adam in the Garden of Eden, He directed him “to work it and keep it” (Gen 2:15). God created the six-day work week, saying, “Six days you shall labor and do all your work” (Ex 20:9), and the seventh day was a time of rest (Ex 20:10) Throughout Scripture, diligence, responsibility, and honest labor are commended. Solomon wrote, “In all labor there is profit, but mere talk leads only to poverty” (Prov 14:23). The apostle Paul wrote, “if anyone is not willing to work, then he is not to eat” (2 Th 3:10), and “The laborer is worthy of his wages” (1 Tim 5:18), which affirms the importance of work in the human economy. However, while human labor is commendable and essential in divinely ordained systems (school, business, government, etc.), the grace paradigm of salvation is entirely different. In matters of eternal salvation, human works are excluded entirely, and grace alone is the basis upon which we are reconciled to God. The grace paradigm can be difficult for many to accept, largely because of the deeply ingrained human tendency to equate value and worth with performance. In the world’s system, success is measured by merit. This is the system most people operate under in every other area of life, where their hard work leads to promotion, recognition, or financial gain. Consequently, when people approach the question of salvation, they are inclined to apply the same logic, thinking they must “do” something to earn God’s salvation. This confusion between the two systems—one of merit and one of grace—prevents many from understanding and receiving God’s free gift of salvation.
Eternal salvation is a gift from the Lord. It is the most precious gift ever provided. And though the gift was very expensive to God, it is absolutely free to us. The precious gift of our salvation was paid in full by the Lord Jesus Christ who died for our sins, who hung between heaven and earth and paid our sin-debt in full. In grace, God does all the work, and we receive His gift freely, totally apart from good works. Good works are not a prerequisite, corequisite, or postrequisite to God’s offer of salvation. According to God’s Word, “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). The words “free gift” translate the Geek noun charisma (χάρισμα) which, according to BDAG, refers to “that which is freely and graciously given, favor bestowed, a gift.”
The realization that salvation is offered freely, based solely on the perfect work of Jesus on the cross, offers profound relief to the person who has been laboring under the yoke of a works-based system. Those who operate under a works-based system of salvation will never reach a place of certainty in their relationship with God, for they will never know whether they have done enough to gain entrance into heaven. But the truth that salvation is a grace-gift from God, received by faith alone, liberates those who accept it. When properly grasped, God’s gospel of grace alleviates the pressure to perform and the fear of falling short and brings a deep sense of peace and joy, knowing our salvation is secure, not because of our own efforts, but because of Christ’s finished work. Peace comes when we look to Christ and the promises of Scripture and not to ourselves. This gospel of grace transforms our relationship with God from one of fear and striving to one of gratitude and love, as the focus moves from what we must do to what Christ has already accomplished on our behalf. This grace-based approach encourages us to live out our faith from a place of thankfulness rather than obligation, resulting in a more authentic and joyful Christian life.
I tried to reason with her on multiple occasions about work-related matters, but she wouldn’t listen and appeared closed-minded. She then began a process of elimination by marginalizing me, ignoring me in person, and in public settings. This tactic made me feel isolated, devalued, and unsupported, which felt like a betrayal and was very demoralizing. Her acts of rejection, ignoring me, and social isolation were very painful and caused me to experience psychological and emotional disequilibrium. Her lack of communication created uncertainty, making me feel insecure about my job status, performance, and future with the company. Her betrayal as a trusted supervisor hurt me. Biblically, David experienced the pain of betrayal, lamenting, “My friend, the one I trusted completely, the one who shared my food, has turned against me” (Psalm 41:9). Even Jesus “was deeply troubled” when Judas was about to betray Him (John 13:21). As people, none of us are exempt from the hurt caused when a trusted person turns against us for no good reason.
My first course of action was to reprioritize my life and give attention to what mattered most. The years of dealing with a toxic boss had negatively impacted my marriage. After reflecting on my situation at work, I decided to step down from my position and assume a lesser role that removed me from daily interaction with my supervisor. I had to take a cut in pay, but I thought it was necessary given my painful circumstances at work. The subsequent separation from my boss was healthy, as it removed me from the line of fire. It took me a few months to recalibrate my thoughts and feelings, but after seeking medical help and digging deeply into God’s Word, the dark clouds rolled away, and the sun began to shine again in my life. What follows are some of the practices I employed during my time of dealing with a toxic boss, and these continue to be part of my daily routine.
Meditate on God’s Word. David wrote of the righteous person who delights “in the law of the LORD, and in His law he meditates day and night” (Psa 1:2; cf. Josh 1:8). Elsewhere it is written, “O how I love Your law! It is my meditation all the day” (Psa 119:97). Paul wrote, “Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God” (Col 3:16). Meditating on Scripture involves more than just reading it. It encompasses a consistent practice of engaging with the text, allowing its teachings to permeate the mind. This process includes regularly reading passages from the Bible and taking time to ponder their meanings and implications. Throughout the day, meditation on Scripture encourages reflection on how its principles apply to daily life. This practice helps integrate biblical wisdom into everyday living and supports spiritual growth. This was essential for me during this difficult time.
Live by faith. I understand the Christian life starts and ends with faith, which provides stability for my soul during difficult times. God said, “My righteous one shall live by faith” (Heb 10:38a). I need to trust God at His Word, claiming His promises and obeying His directives. Scripture teaches me to “walk by faith, not by sight” (2 Cor 5:7) and to “Trust in the LORD with all your heart and do not lean on your own understanding. In all your ways acknowledge Him, and He will make your paths straight” (Prov 3:5-6). As a Christian, I need to “trust in Him at all times” (Psa 62:8a) because “God is our refuge and strength, a very present help in trouble” (Psa 46:1). My challenge was to make sure my faith was greater than my feelings.
Pray for leadership. God’s Word directs me to pray for leaders, and I made it a discipline to pray for my boss on a daily basis. Paul wrote, “I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men, for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity” (1 Tim 2:1-2). Praying for leadership is an act of faith and obedience to God, even though a leader may be unjust. I did not approve of my supervisor’s values and practices, but I did not hate her either. I chose to pray for her and to seek God’s best in her life.
Realize God uses difficulties to develop my character. God sometimes places me in the furnace of affliction to burn away the dross of weak character and to refine the golden qualities He wants to see in me. And whenever He turns up the heat, He never takes His hand off the thermostat. My response is always to be one of faith, as I trust Him in the trial. Paul wrote, “we also exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope” (Rom 5:3-4). To “rejoice” in problems is surely an act of faith. James wrote similarly, saying, “Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance; and let endurance have its perfect result, so that you may be mature and complete, lacking in nothing” (Jam 1:2-4). My faith was not always as strong as I would have liked, and there were times when darkness invaded my soul. Still, I learned to apply these verses to my boss and situation and, over time, grew stronger.
Let God deal out retribution. It is valid for Christians to operate from a place of justice, but never revenge. Scripture states, “Do not say, ‘I will repay evil;’ wait for the LORD, and He will save you” (Prov 20:22). It also says, “Never pay back evil for evil to anyone. Respect what is right in the sight of all men. If possible, so far as it depends on you, be at peace with all men. Never take your own revenge, beloved, but leave room for the wrath of God” (Rom 12:17-19a). Additionally, it is written, “See that no one repays another with evil for evil, but always seek after that which is good for one another and for all people” (1 Th 5:15). Peter wrote, “All of you be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit; not returning evil for evil or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing” (1 Pet 3:8-9). God will dispense justice in His time and way, as Paul states, “It is only just for God to repay with affliction those who afflict you, and to give relief to you who are afflicted” (2 Th 1:6-7). I chose to operate from a divine viewpoint and to place the matter in God’s hands, letting Him administer justice as He sees fit.
Forgive the offender. I chose to forgive my boss, even though she did not apologize or change her behavior. I think of the words of Jesus, who said, “But if you do not forgive others their sins, your Father will not forgive your sins” (Matt 6:15). It’s interesting that Jesus prayed for those who crucified Him, saying, “Father, forgive them” (Luke 23:34). This did not remove the guilt of His attackers but did express the heart of Jesus toward those who harmed Him. Wanting to be like my Savior, I chose to have a forgiving heart toward my boss. Unconditional forgiveness benefits me personally, for holding on to unforgiveness is like drinking poison and hoping the other person dies. It doesn’t work out very well for me.
Take time to rest and pray. As a caregiver, it’s important that I make time to rest and pray, for I cannot pour from an empty vessel. Even Jesus, during His earthly ministry, made time to get away by Himself to rest and pray. In Luke’s Gospel, we’re told, “Jesus Himself would often slip away to the wilderness and pray” (Luke 5:16), and “He went off to the mountain to pray, and He spent the whole night in prayer to God” (Luke 6:12; cf. Matt 14:23). Making time for rest is a necessity for good mental health. Lewis Sperry Chafer wrote, “It is a serious thing to remove the element of relaxation and play from any life. We cannot be normal physically, mentally, or spiritually if we neglect the vital factor in human life. God has provided that our joy shall be full” (Lewis S. Chafer, He That Is Spiritual, p. 61).
The divine mission began in time and space nearly two thousand years ago when God the Son took upon Himself humanity. The writer to the Hebrews cites the words of God the Son as He was about to enter the world, saying, “Therefore, when He comes into the world, He says [to God the Father], ‘Sacrifice and offering You have not desired, but a body You have prepared for Me’” (Heb 10:5). The third Person of the Trinity, God the Holy Spirit, facilitated the mission by bringing about the hypostatic union within the womb of the virgin Mary (Isa 7:14; Luke 1:30-35; Gal 4:4). The angel Gabriel told Mary, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God” (Luke 1:35). At the moment of conception in the womb of the virgin Mary, undiminished deity was combined forever with perfect humanity. Eventually, Jesus was born, and God “became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth” (John 1:14). The apostle Paul tells us, “For in Him all the fullness of Deity dwells in bodily form” (Col 2:9).
Jesus’ death on the cross was a one-time event, as He “offered one sacrifice for sins for all time” (Heb 10:12). After Jesus paid for all our sins, “He said, ‘It is finished!’ And He bowed His head and gave up His spirit” (John 19:30). Jesus’ death on the cross satisfied every righteous demand of God the Father concerning the payment for our sins (Rom 3:25), for “He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world” (1 John 2:2). Jesus paid the price for all our sins. There’s nothing more to pay. After Jesus died, He was placed in a grave and was resurrected to life on the third day (Acts 2:23-24; 4:10; 10:40; 1 Cor 15:3-4), never to die again (Rom 6:9). Because Christ died for everyone (John 3:16; Hebrews 2:9; 1 John 2:2), everyone is savable. The Bible tells us that God has brought “salvation to all men” (Titus 2:11), that He “desires all men to be saved” (1 Timothy 2:4), and is “not wishing for any to perish” (2 Peter 3:9).
Faith in Christ is the only condition for salvation. Faith does not save; Christ saves. Faith is merely the instrument by which we receive the free gift of God, which is eternal life. Though the gift was very expensive for the Lord, it is offered totally free to us, for “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). And it is “by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9). Only the empty hand of faith accepts the gift. It offers nothing but is open to receive that which is offered by another. God’s gift is available to everyone, for “whoever believes in Him shall not perish, but have eternal life” (John 3:16), and “he who believes has eternal life” (John 6:47). No payment is required from us to receive it, and no precondition of good works is necessary before, during, or after salvation.
Love is an intrinsic attribute of God that motivated Him to reach into time and space and offer salvation to lost sinners who have offended Him. This was a voluntary act of love on the part of God, as He was in no way compelled to act. But He did act for our benefit, and this is most pronounced in the sending of His Son to die for us. In Scripture, we are told, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish but have eternal life” (John 3:16). Here, the apostle John used the Greek verb agapao (ἀγαπάω), which speaks of God’s love for lost sinners, and His love was manifest toward us by providing His uniquely born Son as an atoning sacrifice for sin so that we might not spend eternity in the lake of fire. Instead, we might believe in His Son and come to possess eternal life. Love here is universal, extending to all of humanity. It is gracious because the object is undeserving (Rom 5:8). It is giving, as God gave His precious Son to die for us. It is simple, being received by faith alone in Christ alone (Acts 4:12; Eph 2:8-9). And it is salvific, saving those who accept God’s Son as their Savior (John 1:12; Gal 3:26).
Biblically speaking, guilt implies one has acted contrary to God’s moral character and laws. Divine laws are a reflection of the righteousness of God. The righteousness of God may be defined as the intrinsic, immutable, moral perfection of God, from which He commands all things, in heaven and earth, and declares as good that which conforms to His righteousness and as evil that which deviates. God’s character is the basis upon which all just laws derive; either divine laws from God Himself or human laws which conform to His righteousness.
Those who reject God are left to create and impose arbitrary values on others, and the tyrants of the world are glad to bully and control others by means of strong arm tactics, whether social intimidation, economic coercion, or brute physical force. The only objective standard for measuring righteousness or guilt is set forth in God’s Word which defines reality. The Bible reveals God is “the Judge of all the earth” (Gen 18:25), and He “is a righteous judge” (Psa 7:11), and He “judges righteously” (Jer 11:20), and “will by no means leave the guilty unpunished” (Ex 34:7). Yet, the Bible also reveals God is “merciful and gracious, slow to anger and abundant in lovingkindness and truth” (Psa 86:15), and One “Who pardons all your iniquities” (Psa 103:3), when we come to Him in honesty and humility. And for those who come to Him in humility, who are like the tax collector, who “was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, ‘God, be merciful to me, the sinner!’” (Luke 18:13), will find Him to be merciful. For those of us who trust in Christ as Savior, we are blessed with “forgiveness of sins” (Eph 1:7; cf., Acts 10:43), the “gift of righteousness” (Rom 5:17; cf., 2 Cor 5:21; Phil 3:9), “eternal life” (John 10:28), and become “children of God” (John 1:12), with a promise that we will spend eternity in heaven with Him (John 14:1-3). J. Dwight Pentecost notes, “If you should be without Jesus Christ as your personal Savior, you stand guilty before God because you are still in Adam’s race. Even though Christ bore that sin, it means nothing to you until you are related to Him by faith. The righteousness of Christ cannot be imputed to you unless you personally receive Jesus Christ as your Savior.”
In our relationship with God, there are two kinds of forgiveness. One is judicial and the other is parental. Judicial forgiveness is the forgiveness we receive from God when we stand before Him as the Judge of all humanity. This forgiveness occurs at the moment of faith in Christ, where “everyone who believes in Him receives forgiveness of sins” (Acts 10:43; cf. Eph 1:7; Col 1:14). This is a one-and-done event that is never repeated, as we are “forgiven us all our transgressions” (Col 2:13). Parental forgiveness is the ongoing forgiveness we receive from God as our Father and is repeated many times throughout a believer’s life. Judicial forgiveness brings us into a right relationship with Him at the moment of faith in Christ. Parental forgiveness restores our fellowship with Him. Joseph Dillow states, “There are two kinds of forgiveness in the New Testament. One pertains to our eternal salvation (justification by faith), and the other to our temporal fellowship with the Father.”
Judicial forgiveness relates to our eternal salvation and right relationship with God. Paul wrote, “In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace” (Eph 1:7), and God has “forgiven us all our transgressions, having erased the certificate of debt, with its obligations, that was against us and opposed to us, and has taken it out of the way by nailing it to the cross” (Col 2:13b-14). God’s forgiveness is not arbitrary, as though He simply releases someone from their sin-debt without any payment for the offenses that were committed. The payment for sin was not made by us, but Christ. Peter states, “you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, but with precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:18-19). God’s judicial forgiveness was made possible by the blood of Christ, which refers to His sacrificial atoning death on the cross where He died in our place, where “Christ died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). The blood of Christ is the only coin of the heavenly realm that the Father accepts as payment for our sin debt. This is the forgiveness we receive because Christ shed His blood on the cross and paid the penalty for our sins. Harold Hoehner notes, “The shedding of blood is necessary (Lev 17:11; Eph 2:13; 1 Pet 1:19) for without it there is no forgiveness of sins (Heb 9:22), and Paul makes it clear that God has been propitiated in Christ’s redemption, which was in connection with his blood (Rom 3:24–25), and that one is justified by means of Christ’s blood (Rom 5:9).”
The second kind of forgiveness is the parental forgiveness we receive as God’s children who have committed sin and broken fellowship with our Father. As Christians, we continue to live in a fallen world with all sorts of external temptations, and we continue to possess a sin nature that tempts us internally. The sin nature is what Paul referred to when he gave instruction to “make no provision for the flesh in regard to its lusts” (Rom 13:14), and to “lay aside the old self, which is being corrupted in accordance with the lusts of deceit” (Eph 4:22). Paul, as a Christian, described his own struggle with ongoing sin (Rom 7:14-20), saying, “I find then the principle that evil is present in me, the one who wants to do good” (Rom 7:21). As Christians, we constantly deal with internal struggles as along we live in this world, as we have two opposing natures. Paul wrote of this struggle, saying, “the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please” (Gal 5:17). When we yield to temptation, whether internal or external, we sin, which means we are operating according to Satan’s world-system (1 John 2:15-16), have grieved the Holy Spirit (Eph 4:30), and broken fellowship with God as we are walking in the darkness and not practicing the truth (1 John 1:6). At that moment we are sinning saints, and we are not in fellowship with God. Being honest with God and ourselves is important, for “If we say that we have no sin, we are deceiving ourselves and the truth is not in us…[and] If we say that we have not sinned, we make Him a liar and His word is not in us” (1 John 1:8, 10). When we accept this truth, we can then be humble and honest with God and come before His throne of grace and find mercy (Heb 4:16).
Of course, to talk about reconciliation is to assume there are two or more persons who need to be reconciled because of a fractured relationship, because at least one person has been offended by the actions of another. Biblically, God is the one who has been offended by His sinful creatures. Because of our offensive sin, our relationship with God was broken. God loves us, but not our sin. We are quite apt to produce sin, but are powerless to deal with it. God initiated the restoration of the relationship by dealing with our sin. This is why the cross was necessary, for “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8). At the cross, God judged our sin as a His righteousness required, and offers salvation as His love desires. All our sin, which is an offense to God, was imputed to Christ on the cross where He was judged in our place and paid the penalty for all our sin. Jesus tasted “death for everyone” (Heb 2:9), and is Himself “the propitiation for our sins; and not for ours only, but also for those of the whole world” (1 John 2:2). God did His part to reconcile us to Himself. The positive human response to believe in Christ is what actuates the benefits of the cross to us and brings about the reconciliation God desires. When we trust in Christ as our Savior, we are given the very righteousness of God as a gift (Rom 5:17; 2 Cor 5:21; Phil 3:9), and are justified by the blood of Christ “and shall be saved from the wrath of God through Him” (Rom 5:9).
As those who have been redeemed by the blood of Christ, we have been transferred from Satan’s “domain of darkness” (Col 1:13) and placed into the family of God. Our new status is as “children of God” (John 1:12; cf., Rom 8:16; Phil 2:15). John wrote, “See how great a love the Father has bestowed on us, that we would be called children of God; and such we are” (1 John 3:1a). We do not come into the world as natural born children of God; rather, we are naturally born “in Adam” (1 Cor 15:21-22), as “sons of disobedience” (Eph 2:2), and are “by nature children of wrath” (Eph 2:3). But at the moment of faith in Christ, we receive “adoption as sons” (Rom 8:15; cf. Gal 4:5; Eph 1:5). The term adoption derives from the Greek word huiothesia (υἱοθεσία) which, according to BDAG, refers to “those who believe in Christ and are accepted by God as God’s children…with full rights.”
Jesus’ suffering and death on the cross has both infinite and eternal value for both God the Father as well as those who trust in Christ as their Savior. From the divine perspective, Jesus is “the Lamb of God who takes away the sin of the world!” (John 1:29), and this because He went to the cross as the Father directed (John 6:68; 12:27; cf., 26:39, 42). Jesus died in our place (Rom 5:8; 1 Cor 15:3-4), “the just for the unjust, so that He might bring us to God” (1 Pet 3:18), and we are redeemed “with precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:19). Now, the Father is forever satisfied with the payment of Christ on the cross who paid our sin debt in full (Heb 2:9; 1 John 2:2; 4:10). There’s nothing more to pay! Jesus paid it all! According to Francis Schaeffer, “Christ’s death in space-time history is completely adequate to meet our need for refuge from the true moral guilt that we have. It is final because of who He is. He is the infinite second person of the Trinity; therefore, His death has infinite value.”
A third area where the Holy Spirit is working in the hearts of unbelievers concerns judgment, “because the ruler of this world has been judged” (John 16:11). Satan has been judged and found guilty before God. This means that Satan and his world-system is condemned. Being the ruler of this world, Satan naturally rules in the hearts of all unbelievers. Three times Jesus referred to Satan as “the ruler of this world” (John 12:31; 14:30; 16:11). Other passages of Scripture call Satan “the god of this world” (2 Cor 4:4), and “the prince of the power of the air” (Eph 2:2), informing us “that the whole world lies in the power of the evil one” (1 John 5:19). Satan rules as a tyrant who has “weakened the nations” (Isa 14:12), and currently “deceives the whole world” (Rev 12:9). Satan continues to attack God’s people today (1 Pet 5:8), practices deception (2 Cor 11:13-15), and has well developed strategies of warfare (Eph 6:10-12). Furthermore, humanity is living in an “evil age” (Gal 1:4), under “the dominion of Satan” (Acts 26:18), whose sphere of influence is called “the domain of darkness” (Col 1:13). But Satan has been judged and his punishment is pending execution. Furthermore, those who side with Satan in this life will be judged with him in eternity. According to Ryrie, “At the cross, Christ triumphed over Satan, serving notice on unbelievers of their judgment to come.”
The animal sacrificial system under the Mosaic Law taught that God is holy, man is sinful, and that God was willing to judge an innocent creature as a substitute in place of the sinner. The animal that shed its blood gave up its life in place of the one who had offended God, and it was only through the shed blood that atonement was made. A life for a life. The animal sacrificial system under the Mosaic Law was highly symbolic, temporary, and pointed forward to the work of Jesus Christ on the cross. The Levitical priests would regularly perform their temple sacrifices on behalf of the people to God, but being a symbolic system, the animal sacrifices could never “make perfect those who draw near” to Him, for the simple reason that “it is impossible for the blood of bulls and goats to take away sins” (Heb 10:1, 4). For nearly fourteen centuries the temple priests kept “offering time after time the same sacrifices, which can never take away sins” (Heb 10:11), until finally Christ “offered one sacrifice for sins for all time” (Heb 10:12), and through that one offering “perfected for all time those who are sanctified” by it (Heb 10:14). What the Mosaic Law could never accomplish through the sacrifice of symbols, Christ did once and for all time through His substitutionary death on the cross when he died in the place of sinners.
Jesus’ death on the cross was a satisfactory sacrifice to God which completely paid the price for our sin. We owed a debt to God that we could never pay, and Jesus paid that debt in full when He died on the cross and bore the punishment that rightfully belonged to us. In Romans 3:25 Paul used the Greek word hilasterion (ἱλαστήριον)—translated propitiation—to show that Jesus’ shed blood completely satisfied God’s righteous demands toward our sin, with the result that there is nothing more for the sinner to pay to God. Jesus paid our sin-debt in full. The Apostle John tells us “He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world” (1 John 2:2; cf., 1 John 4:10). Jesus’ death on the cross forever satisfied God’s righteous demands toward the sins of everyone for all time! God has “canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross” (Col 2:14). Regarding Christ’s death, J. Dwight Pentecost states:
As Christians, when we think of salvation, it most often pertains to our spiritual deliverance from the lake of fire, which is the place of eternal suffering for those who reject Christ as Savior. John tells us, “if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (Rev 20:15). Spiritual salvation is the most important kind of salvation mentioned in the Bible, for it matters little if one is rescued a thousand times from physical danger, but ultimately fails to receive deliverance from the danger of hell. God loves everyone and is “not wishing for any to perish but for all to come to repentance” (2 Pet 3:9). And He has made a way for lost sinners to be saved from hell and brought to heaven, and this through His Son, Jesus, for “there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12).
The more I understand biblical Christianity, the more I think our advance to maturity involves being willingly disadvantaged that others might receive an advantage. To be voluntarily disadvantaged means I am deprived of something so that others might gain an asset, an edge, a benefit, or an opportunity they might not have otherwise. This is charitable on my part, in which I give for the benefit of others. This is how Jesus lived, as He said, “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45). Jesus voluntarily gave His life on the cross that others might obtain what they could not receive by any other means; forgiveness of sins and eternal life. What was a disadvantage to Him resulted in a benefit to us.
In Acts 4:12, Peter states, “There is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved.” And the name he’s talking about is the name of Jesus, the theanthropic Person who came into this world (John 1:1, 14), lived a sinless life (2 Cor 5:21; Heb 4:5; 1 John 3:5), and went to the cross and died a penal substitutionary death for all mankind (1 Cor 15:3-4; 1 Pet 3:18). Peter dogmatically states that salvation is found only in Jesus Christ. This is exclusive, for it means there is only way to be saved. The word “must,” in Acts 4:12, translates the Greek verb δεῖ dei, which speaks of divine necessity. This means it is necessary to come to Jesus, and Jesus alone, for our salvation, “for there is no other name under heaven that has been given among men by which we must be saved.” We need only Christ to be saved. And to be saved (σῴζω sozo) calls for one action only, and that is to trust in Christ as our Savior. This means we accept the good news “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). And if we trust in Jesus as our Savior, we will have forgiveness of sins (Eph 1:7), eternal life (John 10:28), and the gift of righteousness (Rom 5:17; Phil 3:9). Here is grace, as we can be forgiven and made right with God. We are saved by grace alone, through faith alone, in Christ alone (Eph 2:8-9). We are not required to produce any works to be saved (Rom 4:4-5). None whatsoever. No works before, during, or after salvation, “For we maintain that a man is justified by faith apart from works of the Law” (Rom 3:28). Our forgiveness of sins and eternal life are a free gift from God to us, paid in full by the Lord Jesus. We are helpless to save ourselves (Rom 5:6-10), and we come with the empty hands of faith, offering nothing, only receiving the free gift that God offers to us. Once we are saved, good works should follow salvation (Eph 2:10; Tit 2:11-14), but they are NEVER the condition of it. Good works that follow salvation earn us rewards in heaven; but heaven itself is the blessing that comes to us by grace, and this blessing to us is the work of Christ alone.
The good news of the gospel is that Jesus died for everyone (John 3:16; 1 John 2:2), which means everyone is savable. That’s unlimited atonement. But, though Christ died for everyone, the benefit of salvation is given only to those who believe in Jesus as their Savior. These are the elect. The gospel message is simple, even a child can understand it and be saved. If you’ve not trusted in Jesus as Savior, then I “beg you on behalf of Christ, be reconciled to God” (2 Cor 5:20). Turn to Christ as your Savior, believing He died for your sins, was buried, and raised again on the third day. And no matter what your past sins may be, no matter how many or egregious, God will forgive you (Eph 1:7), give you eternal life (John 10:28), and bless you with a portfolio of spiritual assets (Eph 1:3) that will open for you the most wonderful life you can have in this world; a life in relationship with God. And this all starts when you simply believe in Christ as your Savior. This is the most important decision you can make in your life, for it determines both the quality of life you have in this world, as well as your eternal destiny afterwards.
As God’s children, we simultaneously live and operate in two realms. Physically, we live in the material world that God created (though damaged by our sin), and it is here we spend our time learning, working, playing, resting, and touching the lives of those whom God places in our path. It is here we must advance by learning God’s Word and living wisely in His will (2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18). Making good choices from day to day—rooted in God’s Word—is paramount to this life, as well as the one to come. As believers, we are to “seek first His kingdom and His righteousness” (Matt 6:33), and trust that “God will supply all your needs according to His riches in glory in Christ Jesus” (Phil 4:19). This requires faith (2 Cor 5:7; Heb 10:38; 11:6). But we also live in a spiritual realm that touches things real, but unseen. As Christians, we are to be led by God the Holy Spirit, to be “filled with the Spirit” (Eph 5:18), and to “walk by the Spirit” (Gal 5:16). Furthermore, we face attacks from the spiritual realm, as Paul warns us that “our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places” (Eph 6:12). As advancing Christians, we are to “be filled with the knowledge of His will in all spiritual wisdom and understanding” (Col 1:9). And because the mind is the primary battleground, “We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ” (2 Cor 10:5). Knowledge of God and His Word provides a basis for living effectively in both the physical and spiritual realm. God’s Word reveals He’s provided us a portfolio of spiritual blessings that benefit us in this life and, if understood and applied, will result in great rewards in the eternal state (1 Cor 3:14-15; 2 Cor 5:10).
In these blessings from God we observe “the riches of His grace” (Eph 1:7). These are bestowed on us at the moment we trusted Christ as our Savior, and we come to know and appreciate them the more we study God’s Word and grasp His goodness toward us. Such blessings are intended to motivate us to service, to live a life in appreciation for all God has done for us. With Paul, “I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, 19 and what is the surpassing greatness of His power toward us who believe” (Eph 1:18-19a).
Sometimes, we’re the source of our own suffering, as we make bad choices that affect us physically, socially, financially, etc. The wise will learn from their bad choices—even choices done in ignorance—and be better. And sometimes our mental and emotional distress is the product of irrational fears in which we manufacture imaginary negative situations that upset us. These are the mental dramas we construct in our thinking in which we are under attack by someone or something and feel helpless to stop the assault. These self-produced mental plays can include family, friends, coworkers, or anyone we think has the power to hurt us. But we have the power to redirect our thoughts, shut the story down, change the characters, or rewrite the script any time we want. Of course, this requires introspection and the discipline to manage our thoughts. As I’ve shared in other lessons, the stability of the Christian is often predicated on the biblical content and continuity of our thinking. It’s not only what we think, but we keep on thinking that provides mental and emotional equilibrium.
In Paul’s second letter to the Christians at Corinth, he recorded an incident in which he’d been caught up to heaven and “heard inexpressible words” (2 Cor 12:4). But Paul’s heavenly experience came with a price. The Lord knew Paul would become prideful because of the experience, so the Lord gave him a “thorn in the flesh” that was intended to cause him suffering and humility (2 Cor 12:7). Though Paul did not like the suffering, he eventually came to understand it was divinely purposeful. Twice he declared it was given “to keep me from exalting myself” (2 Cor 12:7). The word “exalt” translates the Greek verb ὑπεραίρω huperairo, which means “to have an undue sense of one’s self-importance, rise up, [or] exalt oneself.”
As Christians, it’s legitimate that we ask God to remove our suffering; however, what He does not remove, He intends for us to deal with. This was true with Paul. God did not want to remove Paul’s discomfort because it served a purpose, and that was to keep him humble, to keep him close to the Lord. When Paul understood what God was accomplishing in him through the suffering, Paul chose to embrace it, knowing it came with divine help to shape him into a better person. Paul responded properly, saying, “Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me” (2 Cor 12:9b). This was done by faith and not feelings. Furthermore, Paul said, “I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ’s sake; for when I am weak, then I am strong” (2 Cor 12:10). The word content translates the Greek verb εὐδοκέω eudokeo, which means “to take pleasure or find satisfaction in something, be well pleased, [to] take delight.”
The Greek word χάρις charis appears 155 times in the New Testament and most commonly refers to the unmerited favor that one person shows toward an underserving other. It is noteworthy that Paul uses the word 130 times. According to BDAG, grace refers to “that which one grants to another, the action of one who volunteers to do something not otherwise obligatory.”
The Bible reveals God is gracious, “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex 34:6), and, “You, O Lord, are a God merciful and gracious, slow to anger and abundant in lovingkindness and truth” (Psa 86:15). God the Father is described as “the God of all grace” (1 Pet 5:10), who sits upon a “throne of grace” (Heb 4:16), who “gives grace to the afflicted” (Prov 3:34), and provides salvation “by grace” through faith in Jesus (Eph 2:8-9; cf. Acts 15:11; Rom 3:24). Jesus is said to be “full of grace and truth” (John 1:14), and the Holy Spirit is called “the Spirit of grace” (Heb 10:29). Grace is undeserved favor. It is the love, mercy, or kindness that one person freely confers upon another who deserves the opposite (Matt 5:44-45; Rom 11:6; Eph 1:6; 2:1-9; 2 Tim 1:9; Tit 3:5-7). Jesus is an example of grace, in that He cared for others, healing and feeding many (Matt 4:24; 14:15-21), even to those who refused to show gratitude (Luke 17:12-19). He acted out of His own goodness, for the benefit of others, with a full knowledge the majority would reject Him and abuse His kindness (John 3:19; 12:37).
Grace is given to the helpless and undeserving (e.g., Barabbas; Matt 27:15-26; cf. Rom 5:6-8), and it cannot exist where there is the slightest notion that people can save themselves, or think they deserve God’s blessing. Grace is all that God is free to do for people based on the finished work of Jesus Christ on the cross. Someone once used the word grace as an acronym, expressing it as God’s Riches At Christ’s Expense. Man-made religion rejects grace and seeks to earn God’s approval through works of the flesh. In grace, God does all the work and unworthy sinners receive all the blessing (Eph 3:7). In man-made religion, people do all the work, and it is falsely supposed that God is pleased with their efforts (Luke 18:9-14). According to Scripture, we are totally helpless to save ourselves or others, for “No man can by any means redeem his brother or give to God a ransom for him—for the redemption of his soul is costly, and he should cease trying forever” (Psa 49:7-8). Concerning salvation, grace and works are opposite to each other; for “to the one who works, his wage is not credited as a favor, but as what is due” (Rom 4:4). But if salvation “is by grace, it is no longer on the basis of works, otherwise grace is no longer grace” (Rom 11:6). Biblically, we are helpless and ungodly (Rom 5:6), sinners (Rom 5:8), enemies of God (Rom 5:10), and “dead in our transgressions” (Eph 2:5). Furthermore, our own righteousness has no saving value in God’s sight (Isa 64:6; Rom 8:3-4; 10:3-4; Gal 2:16; Eph 2:8-9; 2 Tim 1:9; Tit 2:11; 3:5-7). Paul regarded his own righteous efforts as filthy dung (Phil 3:8).
One would think that grace would flow from grace. That is, those who are shown grace and mercy by God would show grace and mercy to others. Paradoxically, this is not always the case. I am amazed at Christians who welcome God’s grace, but show no grace to others. Many are mean-spirited, condescending, harsh, unforgiving, and speak with a critical spirit. This is contrary to the character of God and the teaching of Scripture. When it comes to our sin and unworthiness, the truth of Scripture is, “He has not dealt with us according to our sins, nor rewarded us according to our iniquities” (Psa 103:10). God has not treated us as we deserve. In fact, He treats us much better than we deserve; but again, that’s grace. The Lord is a God who loves, forgives, and shows great compassion toward the undeserving and has done so toward us. Yet some believers refuse to give grace to others, who are themselves undeserving. Jonah, for example, was a prophet of God who became angry when the Lord showed grace to Israel’s enemy, the Ninevites, and withheld judgment when they humbled themselves and repented of their sin (Jonah 3:1-10). Jonah became angry at God’s display of grace, saying, “I knew that You are a gracious and compassionate God, slow to anger and abundant in lovingkindness, and one who relents concerning calamity” (Jonah 4:2). The contradiction is that Jonah personally enjoyed God’s grace, but then selfishly wanted God to withhold it from others. I also think of the story Jesus told about a servant who owed a great debt, and when the man could not pay, he pleaded with his master, who felt compassion and graciously forgave his debt (Matt. 18:23-27). However, the man who had received forgiveness from his superior, later refused to forgive another man who owed him a very small amount (Matt. 18:28-30). The man who was shown grace refused to show grace to others, and the Lord called him “wicked” (Matt 18:32). I’ve often pondered why some, who rejoice in God’s grace, refuse to show grace to others? I think there are several reasons.
How do we overcome these obstacles to grace? First, it starts with knowing what the Bible teaches about the gracious character of God. We cannot live what we do not know, and knowledge of God’s character and Word necessarily precedes living His will. We show grace only as we learn and experience it ourselves. Second, we must learn to see everyone from the biblical perspective, as undeserving of God’s grace and love. Then, with eyes open, we choose to love the unlovely and show them grace. We treat them better than they deserve. We seek God’s best in their lives. Third, learn to discipline the mind and the will daily to think and act in grace. As we encounter unpleasant people, or those who have hurt us (i.e., family, friends, co-workers, etc.), we can consciously extend grace to them by showing love, kindness and mercy. Fourth, be ready to be hurt. Showing grace can be very difficult because it places us in a vulnerable spot where we may be hurt, sometimes on an ongoing basis. By faith we’re okay with absorbing the pain others inflict, much like our Lord (1 Pet 2:21-24). We know God is with us, to shield and sustain us as we do His will (Psa 18:30; 55:22; Isa 41:10; Phil 4:6-7; Heb 4:16). Since we’ve tasted of the grace of God, let us also be gracious to others.
In fact, David personally acknowledged his sins, saying “my iniquities are gone over my head; as a heavy burden they weigh too much for me” (Ps 38:4). He also wrote, “For evils beyond number have surrounded me; my iniquities have overtaken me, so that I am not able to see; they are more numerous than the hairs of my head, and my heart has failed me” (Ps 40:12). Among David’s recorded sins, the most offensive was his adulterous affair with Bathsheba and the murder of her husband, Uriah (2 Sam 11:1-17). Scripture tells us that David had slept with Bathsheba and had her husband, Uriah, killed; and “the thing that David had done was evil in the sight of the LORD” (2 Sam 11:27). What is commendable about David is that he handled his sin in a biblical manner by confessing it and seeking the Lord’s forgiveness. Concerning Uriah and Bathsheba, David said, “I have sinned against the LORD” (2 Sam 12:13; read Psalm 51 for the longer version of David’s confession). And upon his confession, the prophet Nathan said to David, “The LORD also has taken away your sin; you shall not die” (2 Sam 12:13). Here we see God’s grace and government at work; for though David was forgiven and restored to fellowship with God, there were still consequences for his actions and the Lord dispensed judgment upon David and Bathsheba (2 Sam 12:14-18).
Furthermore, David practiced the sin of polygamy contrary to the Law of Moses, which specifically commanded the king of Israel, that “he shall not multiply wives for himself” (Deu 17:17). From Scripture we know the names of eight of David’s wives: Michal (1 Sam 18:27), Abigail (1 Sam 25:39-42), Ahinoam (1 Sam 25:43), Bathsheba (2 Sam 12:24), Maacah, Haggith, Abital and Eglah (2 Sam 3:2-5). And he had other wives and concubines that are not named, as Scripture reveals, “David took more concubines and wives from Jerusalem, after he came from Hebron” (2 Sam 5:13a). Interestingly, the Bible says nothing about David’s practice of polygamy, and though it is a sin according to Scripture, it was apparently tolerated in David’s life, perhaps because it never resulted in his wives leading him into idolatry as it had done with his son, Solomon (see 1 Kings 11:1-11).
But some might raise the question: how can a holy God justify unworthy sinners? How can He give something to someone who deserves the opposite? How is this just? Well, I’m glad you asked. The answer is found in Jesus and what He accomplished for us at the cross. At the cross, God judged our sin as His righteousness requires, and saves the sinner as His love desires. At the cross Jesus voluntarily died a penal substitutionary death. He willingly died in our place and bore the punishment that was rightfully ours. Our guilt became His guilt. Our shame became His shame. The result of the cross is that God is forever satisfied with the death of Christ. There’s no additional sacrifice or payment needed. Jesus paid it all. When we believe in Jesus, we are forgiven all our sins (Eph 1:7; Col 1:14; Heb 10:10-14), and then God imputes His righteousness to us. The apostle Paul calls it “the gift of righteousness” (Rom 5:17; cf. 2 Cor 5:21; Phil 3:9). God’s righteousness is not earned; rather, it is freely gifted to us who believe in Jesus as our Savior.
Psalm 123 is one of fifteen songs of ascent (Psa 120 to 134), of which four are attributed to David (Psa 122, 124, 131, 133) and one to Solomon (Psa 127). The Mishnah states these psalms were sung on the fifteen steps that led up to the temple; however, it is more likely they were sung by pilgrims as they traveled up to Jerusalem, as stated in Psalm 122:1-2 and 125:1-2. Whether Jerusalem or the temple, these psalms were intended to prepare the worshiper’s mind to look to the Lord in faith. Spurgeon states, “Yet we must use our eyes with resolution, for they will not go upward to the Lord of themselves, but they incline to look downward, or inward, or anywhere but to the Lord.”
The apostle Paul learned a valuable lesson about God’s grace, but first he had to suffer beyond his ability to cope. The incident occurred when he received special revelation from God and this led him to be puffed up with pride (2 Cor 12:1-6), and the Lord gave him a “thorn in the flesh” to humble him (2 Cor 12:7). No one knows what the “thorn in the flesh” was, but it caused Paul a great amount of suffering. He prayed three times for the Lord to take it away (2 Cor 12:8), but God refused to remove it because it served His purpose. However, the Lord did not leave Paul without the means to handle the suffering, as He told him, “My grace is sufficient for you, for power is perfected in weakness” (2 Cor 12:9a). Paul wanted the thorn removed. God said no. But then He gave Paul grace that was sufficient to deal with the suffering. The word grace (χάρις charis), as it is used here, refers to divine enablement. It is the strength necessary to cope with a problem that is greater than our ability to handle on our own. God gives grace in proportion to our weakness. The greater our weakness, the more grace He gives. This is a moment by moment grace; always sufficient for the need, and the need is always changing. A problem for many of us is that we think about tomorrow’s problems from the standpoint of today’s grace. But tomorrow’s problems are different than today’s problems, and we cannot expect to deal with tomorrow’s problems with today’s grace. Today’s grace is for today, and tomorrow’s grace will be given to us tomorrow, when we need it. We simply trust the Lord that He sees our needs and will provide for us in each moment. We become relaxed when we realize and accept this.
What does it mean to treat others with dignity? Dignity most commonly refers to the honor we confer on others. Scripture directs us to “Honor all people, love the brotherhood, fear God, and honor the king” (1 Pet. 2:17). The word honor translates the Greek word τιμάω timao, which means “to show high regard for, honor, revere.”
It’s a fact of life that the poor always exist (Matt. 26:11). There are differing degrees of poverty, and some of the poorest in our society are homeless.
God shows a certain amount of favor, or grace, to everyone, including the righteous and the wicked. Jesus revealed, “For He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matt 5:45). This is the goodness God shows to all mankind regardless of their character. However, though the evil and unrighteous encounter God’s favor, it does not change them. Isaiah explained, “Though the wicked is shown favor, he does not learn righteousness; he deals unjustly in the land of uprightness, and does not perceive the majesty of the LORD” (Isa 26:10). Apart from the general favor God shows to all mankind, there is a special favor He shows to some. In the case of special favor, God either directly blesses someone, or creates a favorable disposition in the hearts of others, even unbelievers, so that they treat His people with exceptional kindness (Prov 21:1).
As believers in Christ, we are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom. 3:24; cf. Eph. 2:8-9), and once saved, “the grace of God” instructs us “to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age” (Tit. 2:11-12). Grace should mark our words and actions toward others. Paul writes, “Let your speech always be with grace, as though seasoned with salt, so that you will know how you should respond to each person” (Col. 4:6), and Peter says, “As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God” (1 Pet. 4:10; cf. Eph. 4:7-11; Rom. 12:6; 2 Cor. 9:8). In all things, the believer is to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Pet. 3:18). 
I want to be gracious like my heavenly Father is gracious. I want to extend grace to others. This includes believers, unbelievers, family, friends, neighbors, coworkers, and people in society. I want to be gracious because of who I am and not because of the other person. I want to love the unlovely. I want to help the needy. I want to be open-handed with the resources God has given to me. Will people abuse my kindness? Yes. I’ve learned to expect it, and I’m okay with it. In fact, I want to manifest grace to those who deserve it the least. Is there a possibility that others may mistake grace for weakness and fail to grasp what is being extended to them? Yes. I cannot help that. My being gracious must rest upon my relationship with God and what He provides, not upon the worthiness of others. 
My grandmother used to say, “Be disciplined in your life.” By discipline she meant, “do what you ought to do, whether you want to do it or not, because it’s right.” When she spoke of doing what is “right”, she often meant according to the standard of God’s Word. For her, the Bible was the guide for Christian faith and conduct. The Christian was to learn God’s Word and then live it on daily basis. She modeled her Christian faith regularly. She also taught me basic rules of etiquette. She demonstrated politeness and good manners toward others and always had good posture when standing, walking or sitting. As a family, we were very poor financially, but she explained that was no excuse for poor manners, a poor work ethic, or a poor education. Above all, it was no excuse to be poor in love. As Christians, we were to look to Christ, both as our Savior and role model. I must admit, at that time, I did not understand my grandmother, and it took nearly thirteen years of growing up before I began to appreciate her in a fuller way. That’s the way it goes in life. We sometimes learn things we don’t fully understand until later, or we don’t appreciate some people until we grow older. 
I remember when I first entered prison back in 1989. The medium security prison unit outside of Las Vegas, Nevada, had a practice of placing new inmates into solitary confinement the first twenty one days after their arrival. My cinder block cell was approximately 6 by 9 feet and had a metal bed and toilet. After I completed my stay in solitary confinement, I was released onto the prison yard with the other inmates. I was tested within hours after being assigned my new sleeping quarters, as I was approached by an inmate who offered to sell me marijuana and I refused his offer. I made it clear to him, albeit respectfully, that I wanted to live as a Christian and had no desire to do drugs. I was treated with hostility, even though I gave none. My initial reaction was to return hostility to him, but I knew that was wrong, as the Scripture directs me, “
