Grace

“Grace” is one of the elements of the Spirit-name. It signifies the free, unmerited favor and love of God, and of Christ. “The people who sat in darkness, and the region of the shadow of death,” were, by the favor and love of God, privileged to see the light of truth. Not because of any merit or works on their part, but because of His own gracious and loving Spirit. This appertains equally to all people to whom the Gospel call is sent. The apostolic testimony thus instructs us. Paul says he “received the ministry of the Lord Jesus to testify the Gospel of the grace of God” (Acts xx. 24). “For, the grace of God, that bringeth salvation, hath appeared to all men” (Tit. ii. 11). To Timothy, He writes: “Be thou partaker of the afflictions of the Gospel, according to the power of God: Who hath saved us, and called us with an holy calling,—not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus, before the world began. But now is made manifest, by the appearing of our Saviour Jesus Christ, who hath abolished death, and brought life and immortality to light through the Gospel” (2 Tim. i. 9, 10). With this accord the words of the psalmist: “In thy favor, is Life” (Psalm xxx. 5).

Grace abounds in the character of Christ. It is one of the attributes of the Deity, so fully manifested through Him: and so beautifully exemplified in the acts of His life. The apostle Paul, speaking concerning it, says to the believers: “Ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich” (2 Cor. viii. 9). When the Syrophenician woman came to beg a favor of Him, He granted her request; though not in the line of His mission, at that time, so to do. But because of her great faith, He said: “Be it unto thee even as thou wilt” (Matt. xv. 28).

The conversion of the apostle Paul, is a remarkable instance of the display of this divine quality. According to his own testimony, which saith: “It pleased God who called me by his grace” (Gal. i.). “Unto me who am less than the least of all saints, is this grace given, that I should preach among the Gentiles, the unsearchable riches of Christ” (Eph. ii. 8). “By the grace of God, I am what I am: and his grace which was bestowed upon me was not in vain: but I labored more abundantly than they all,—yet not I, but the grace of God that was with me” (1 Cor. xv. 10).

The grace of God, and of our Lord Jesus Christ, was extended through the apostle Paul, to the Gentiles. Addressing the Ephesian believers, he dwells especially upon the grace which had been bestowed upon them; thus: “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in the heavenlies in Christ. According as he hath chosen us in him before the foundation of the world; that we should be holy and without blame before him. Having in love, foreordained us unto adoption, as children through Jesus Christ unto himself, according to the good pleasure of his will: To the praise of the glory of his grace, which he freely bestowed on us in the Beloved: In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace” (Eph. i.). “God, who is rich in mercy, for his great love wherewith he loved us,—even when we were dead in sins, hath quickened us together with Christ: by grace ye are saved.” . . . . “By grace ye are saved through faith,—that not of yourselves, it is the gift of God” (Eph. ii. 4, 5, 8).

The possibility of receiving the grace of God in vain, is plainly shown by the apostle’s teaching in the following passages: “We then, as workers together with him, beseech you also, that ye receive not the grace of God in vain” (2 Cor. vi. 1). “Looking diligently, lest any man fail of the grace of God” (Heb. xii. 15). “Ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain” (1 Cor. xv. 2).

Grace, as an attribute of character, is imparted through the word, to those who form a part of the name of Jesus. They are exhorted to grow into it. Peter, addressing the believing strangers, scattered abroad, enjoins upon them to, “Grow in grace, and in the knowledge of our Lord Jesus Christ” (2 Pet. iii. 18). Paul, to the Hebrews, saith: “Let us have grace whereby we may serve God acceptably, with reverence and godly fear” (ch. xii. 28). To the Colossians he exhorts: “Let your speech be always with grace, seasoned with salt” (Col. i. 5, 6). Concerning liberality in ministering to the poor saints, he writes to the Corinthian believers: “As ye abound in everything, …. see that ye abound in this grace also” (2 Cor. viii. 7).

This heavenly quality, in the unfolding of its varied beauties, the believers are solicited to cherish. “As each one hath received a gift, so minister it among yourselves, as good stewards of the manifold grace of God” (1 Pet. iv. 10). The grace, into which “we have access by faith”—in the present time—is an earnest of that fuller beneficence, which is to flow out when Christ shall be revealed in glory. “Wherefore,” saith the apostle: “hope to the end, for the grace that is to be brought unto you, at the revelation of Jesus Christ” (1 Pet. i. 13). “That in the ages to come he might show the exceeding riches of his grace, in his kindness toward us through Christ Jesus” (Eph. ii. 7).

The Anointing Spirit,—bringing the “Word of Truth,” “Light,” “Life,” “Grace,” and “Glory,” which Jesus received from the Father; had been the theme of the prophets’ testimony, and had animated their utterance. When “He went into the Synagogue, on a certain Sabbath day, and stood up for to read,—there was delivered unto him the book of the prophet Isaiah. And when he opened the book, he found the place where it was written”: “The Spirit of the Lord is upon me; because he hath anointed me to preach glad tidings to the poor: he hath sent me to heal the broken-hearted,—to preach deliverance to the captives, and recovering of sight to the blind,—to set at liberty them that are bruised: To preach the acceptable year of the Lord.” “And He closed the book, and gave it again to the minister, and sat down; and the eyes of all them that were in the Synagogue were fastened on him. And he began to say unto them, To-day is this Scripture fulfilled in your ears. And all bare him witness, and wondered at the words of grace which proceeded out of his mouth” (Luke iv. 18-22).

The initiation of that wonderful name, “Emmanuel,”—then came to be a reality. The gradual unfolding of its glories, still more and more revealing the name proclaimed unto Moses in the wilderness. The doctrine concerning this revelation,—so earnestly cherished by true believers,—is most clearly set forth in the pages of Eureka. A pointed reference bearing upon the subject before us, is found in the following passage: “The Deity manifested himself in Jesus, by the truth He spoke and the wonders He performed. In this manifestation the development of the Memorial Name was initiated. The One had become Two; and YAHWEH Elohim, in relation to the human race, had become a fact. But, the manifestation of the Name is only initiated, not completed, in the person of Jesus Christ” (Vol. I., p. 105). This initiation “constituted His revelation to the lost sheep of the house of Israel, as ‘Immanuel,’ or God with us.” In view of the realization of the things promised in this manifestation, the words of the psalmist appear most significant, when he saith: “The Lord God is a Sun and a shield: the Lord will give grace and glory” (Psalm lxxxiv. 11). Speaking of “things which he had made touching the king,” He said: “Thou art fairer than the children of men: Grace is poured into thy lips: therefore God hath blessed thee forever” (Psalm xlv. 1, 2).