Objections to Grace

Don: I’d like to read from the book of Romans before I turn things over to Kiran. This is the central theme of what we’ve been discussing:

Who will bring a charge against God’s elect?… (Romans 8:33) 

This is a rhetorical question, of course. Paul then goes on to say:

…God is the one who justifies; who is the one who condemns? Christ Jesus is He who died, but rather, was raised, who is at the right hand of God, who also intercedes for us.Who will separate us from the love of Christ? Will tribulation, or trouble, or persecution, or famine, or nakedness, or danger, or sword?Just as it is written:

“For Your sake we are killed all day long;
We were regarded as sheep to be slaughtered.”

But in all these things we overwhelmingly conquer through Him who loved us.For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers,nor height, nor depth, nor any other created thing will be able to separate us from the love of God that is in Christ Jesus our Lord. (Roman 8:33-39)

And that’s what grace is all about. 

Kiran: Today I am attempting to address the question: What are the great objections to Grace that exist among Christians today?  

I am going to discuss three objections to Grace and why one might have such objections.  

One of the hardest bible verses to understand can be found in Matthew 5:48 in which Jesus said, “You, therefore, must be perfect, as your Father in Heaven is perfect”. Many interpret the word “perfect” to be “Holy” or “sinless”. Therefore, the command of Jesus is “You, therefore, must be sinless as your Father in Heaven is sinless”. Most Christians believe this is what Jesus was asking His followers. But others argue perfect here refers to the agape love that the Father is. Some argue perfect here refers to being spiritually mature in our sphere as Father in Heaven is spiritually mature in His sphere.  

The reason I am talking about this verse is that for us to understand the objections to grace, it is important to understand the mindset of a nominal Christian. Nominal here refers to Christians without the understanding of Grace. When the goal of a nominal Christian is to be sinless as the Father in Heaven is, then their life becomes a constant struggle to measure up to God’s ideal and repeated failures to live up to that ideal. This constant cycle of trying and failing is very painful. For such nominal Christians, grace-believing real Christians are offensive.  

Cheap Grace:  

The first objection to Grace is Cheap Grace or a low view of Grace. In this view, one believes that the people who seek Grace are looking for a license to sin. Meaning they are seeking a way to continue living their sinful lives without facing consequences. Their argument goes this way. Since God’s grace covers all our sins, why not indulge in what we desire and occasionally invoke grace to escape consequences? It’s grace without true discipleship, grace without the cross, and grace without Jesus Christ. Essentially, it’s seeking Jesus as a savior but not as our Lord.  

The Bible discredits this concept.  

Paul in Romans 5 and 6 said:

“God’s law was given so that all people could see how sinful they were. But as people sinned more and more, God’s wonderful grace became more abundant. So just as sin ruled over all people and brought them to death, now God’s wonderful grace rules instead, giving us right standing with God and resulting in eternal life through Jesus Christ our Lord. Well then, should we keep on sinning so that God can show us more and more of his wonderful grace? Of course not! Since we have died to sin, how can we continue to live in it? Do not let any part of your body become an instrument of evil to serve sin. Instead, give yourselves completely to God, for you were dead, but now you have new life. So, use your whole body as an instrument to do what is right for the glory of God.” 

Paul here gave us an accurate view of God’s Grace. Accepting Grace means instead of using our body as an instrument of evil, we now use it as an instrument to do what is right for the glory of God. Be put it plainly, living a self-centered life brings glory to Satan who first conceived the idea of self-centeredness. Once we accept Grace, we are now committed to living a self-sacrificing life that brings glory to God.  

The reason nominal Christians have this objection is that they fear their capacity to do evil or to live extremely self-centered lives. They view their efforts to gain salvation through their works as a safeguard that prevents them from exploding with self-centeredness. In essence, they are in stage 2 of the stages of faith. If they leave their fortress of self-righteousness, surely there is nothing that would stop them from going to the ends of their self-centeredness.  

If we understand this fear of nominal Christians, we will not judge them. We would understand where they are and would do our best to help them feel secure.  

Another reason these nominal Christians have this view is because they have a wrong understanding of the Gospel. We will discuss that in our next class.  

Cheap Law:  

The second objection to Grace is having a low view of God’s moral law.  Nominal Christians would think that people seeking Grace are lowering the standard set by Jesus from “be perfect” to “do your best”.  Instead of wholeheartedly loving God, they think that grace-seeking people settled for merely loving God more than money or sports.   

Cheap law weakens God’s demand for perfection. This is a popular misconception and many think that God simply lowered the bar so that we all get in.  

Jesus discredited this view. In Matthew 5:17, Jesus said,

“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.”  

Jesus took it further in His sermon on the Mount saying, 

“You have heard that it was said, ‘You shall not commit adultery.’ But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. (Matthew 5: 27-28)

Here Jesus made it clear that the law demands obedience even in our desires.  

Cheap Sin:  

The third objection to grace is cheap sin or having a low view of sin. When we think of sin, we often think of deliberate violation of God’s law either in deeds or in thoughts as Jesus expanded. Turns out this is only 1/3^rd of the SIN problem.  

When we look at Psalm 51 authored by David, we see a much fuller picture of sin.  

1 Have mercy on me, O God, according to your unfailing love; according to your great compassion blot out my transgressions. 
2 Wash away all my iniquity and cleanse me from my sin. 
3 For I know my transgressions and my sin is always before me. 
4 Against you, you only, have I sinned and done what is evil in your sight; so you are right in your verdict and justified when you judge. 
5 Surely I was sinful at birth, sinful from the time my mother conceived me. 
6 Yet you desired faithfulness even in the womb; you taught me wisdom in that secret place. 
7 Cleanse me with hyssop, and I will be clean; wash me, and I will be whiter than snow. 
8 Let me hear joy and gladness; let the bones you have crushed rejoice. 
9 Hide your face from my sins and blot out all my iniquity. 
10 Create in me a pure heart, O God, and renew a steadfast spirit within me. 
11 Do not cast me from your presence or take your Holy Spirit from me. 
12 Restore to me the joy of your salvation and grant me a willing spirit, to sustain me. 

There is a reason David used sin, transgression, and iniquity to describe SIN. Turns out the Bible used several words to describe sin. The Old Testament defined sin with 12 different Hebrew words whereas the New Testament defined sin with 5 different Greek words. These words explain three aspects of SIN. 

1. Iniquity. This does not primarily refer to an act of sin, but to a condition of sinfulness; by nature, we are spiritually “bent”  

• Psalm 51:5  Surely I was sinful at birth, sinful from the time my mother conceived me. 
• Isaiah 53:6 We all, like sheep, have gone astray, each of us has turned to our own way; and the Lord has laid on him the iniquity of us all. 
• Isaiah 64:6  All of us have become like one who is unclean, and all our righteous acts are like filthy rags; we all shrivel up like a leaf, and like the wind our sins sweep us away. 

2. Sin. Literally, “to miss the mark.” This refers to our failures to measure up to God’s ideal.  

• Romans 3:23 for all have sinned and fall short of the glory of God, 
• Romans 7:15-24 I do not understand what I do. For what I want to do I do not do, but what I hate I do. And if I do what I do not want to do, I agree that the law is good. As it is, it is no longer I myself who do it, but it is sin living in me. For I know that good itself does not dwell in me, that is, in my sinful nature. For I have the desire to do what is good, but I cannot carry it out. For I do not do the good I want to do, but the evil I do not want to do this I keep on doing. Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it. So I find this law at work: Although I want to do good, evil is right there with me. For in my inner being I delight in God’s law; but I see another law at work in me, waging war against the law of my mind and making me a prisoner of the law of sin at work within me. What a wretched man I am! Who will rescue me from this body that is subject to death? 
• Isaiah 1:4-6 

3. Transgression. This is a deliberate violation of God’s law, a willful act of disobedience.  

• 1 John 3:4 Everyone who sins breaks the law; in fact, sin is lawlessness. 
• Romans 7:7-13  

If we focus only on the deliberate violation of the law, we will have a low view of the law.  

What happens when we have such a view? Such a view tempts us to think that we can with our willpower avoid transgression. Somehow with discipline and dedication, we can overcome transgression in deeds and thoughts and thus be qualified to be in heaven. Such a view turns a person so self-centered that they miss the point of God’s kingdom that operates on the self-sacrificing love principle.  

But this is only 1/3^rd of the problem. How are we going to change our crooked spiritual state? If we accurately understand Sin in its three forms, we will never say I am going to work for my salvation. We understand deep within our hearts that there is nothing in this world that can save us from all forms of sin. Only through the merits of Jesus Christ alone, will we be saved.  

Jay: The objections to grace are intriguing. It appears they are primarily associated with Christians, though I’m not entirely sure of that. There’s a general suspicion towards it, making us hesitant to discuss it openly. This suspicion itself is fascinating to consider. What specifically troubles us so much about grace? 

One issue, as you mentioned, is the notion of a “free pass” — the idea that one can act as one pleases and still receive forgiveness in the end. This challenges our human concept of fairness, which is deeply ingrained. This leads to another discussion: the distinction between fairness and equity. Despite often being used interchangeably, I’m not convinced they are synonymous. The idea of grace as a “free pass” doesn’t align with our sense of justice, yet grace is often described as a free gift, underscoring our complex relationship with the concept. 

Another point of contention is how grace interacts with the Christian concept of judgment. This difficulty in reconciling grace with judgment adds to our reluctance to fully embrace the idea of grace. Personally, I’ve reached a point where ambiguity is acceptable, but I recognize that many find comfort in clear distinctions between right and wrong, good and evil.

David: Judgment is closely linked to salvation. Kiran talked about his transition from being “lost” to being “saved.” It seems to me there’s a fundamental contradiction in believing in both grace and the possibility of not being saved.

Jay: The cognitive dissonance surrounding grace and salvation is significant. In my theological background, grace and the concept of being lost or saved coexist, yet they are rarely discussed together. This separation creates confusion; how can grace and judgment coexist logically? The dissonance is substantial, leading to the rejection of one concept or the other, or to the acceptance of an overlap that either escapes our understanding or is entirely overlooked.

David: Alternatively, one might argue that grace supersedes judgment, suggesting that while judgment and grace co-exist, grace ultimately prevails.

C-J: Across all cultures and societies, including small nomadic tribes from thousands of years ago, there’s been an idea of separating the governing rules of a community (state) and spiritual or divine mandates (church). This separation addresses our human limitations, such as controlling our desires or understanding complex concepts, through a metaphorical ‘mandate of heaven.’ 

My father taught me a valuable lesson by having me reflect on my actions, not just to understand why I was disciplined but to grasp the broader impact of my choices on others and the importance of established rules. Similarly, my relationship with God is about seeking understanding when I’m stuck or need patience, not about passing or failing a test. I believe God meets us where we are, acknowledging our dynamic lives and societies. 

Religion often seeks to control, but divine rules give authority to our societal norms, attributing their origin to something beyond human creation. This doesn’t mean we escape the consequences of our actions; instead, it’s about understanding our place within a larger, divinely ordered system. I see God as interested in our growth and understanding, much like a parent encourages a child to ask questions and learn.

Carolyn: The Bible mentions, “Believe in the Lord Jesus Christ, and you will be saved,” which embodies both grace and judgment. However, considering we are inherently sinful and will continue to sin until we reach heaven, where does judgment fit in?

C-J: When a child lies to protect themselves, I don’t see it as a sin but as a survival tactic. It’s crucial to look beyond the action to the child’s intent and circumstances. Similarly, if a child steals a loaf of bread to feed their family, I don’t consider it a sin. It’s about understanding the deeper context and recognizing the humanity and needs behind actions, rather than strictly categorizing them as sin.

Kiran: Judgment seems inherent to our existence; from conception, we are judged to face death, owing to our inherently flawed nature, as highlighted by David. This is not about earthly justice but a spiritual condition. In the Book of Judges, the Israelites viewed judges not as punishers but as liberators. Similarly, Jesus’s role as a judge offers liberation through faith. 

Another layer of judgment discussed by Jesus pertains to how those who have received grace utilize it. Ultimately, our actions alone cannot exempt us from this fundamental judgment; redemption is through Christ alone.

C-J: Considering life through the lens of quantum physics, our existence barely registers on a universal scale. I believe the divine essence is more about energy and organic, intuitive connection than we can fully grasp. Society’s rules are designed to protect the collective, ensuring survival. Focusing too much on defining our lives through judgment or grace is like being stuck in quicksand. Our understanding is limited by our human capacities. 

My relationship with God transcends these concerns. It’s not about punishment for physical ailments or accidents but about a deeper connection beyond our worldly existence. God’s interest lies in our personal relationship with the divine, guiding us through life’s questions and anxieties. We’re encouraged to seek understanding and purpose in our circumstances, not to get lost in the quest for control or fear of judgment. True peace comes from focusing on God, realizing our limited control, and trusting in God’s plan for us, rather than worrying about our worthiness or judgment. 

Reinhard: I believe we each have our unique approach to aligning with God’s word, striving to live by biblical principles because ultimately, we seek eligibility for the kingdom of heaven. This quest enhances our understanding of God’s love. I view grace as God’s love manifested within us, a continuous blessing enriching our lives as we grow closer to God. With God’s word as our guide, concerns about judgment diminish. 

The fact of David’s sin with Bathsheba highlights that even the faithful can err, impacting others significantly. Yet, David, like Moses and Abraham, remained beloved by God, illustrating grace extends to all, believers and non-believers alike. Despite inevitable mistakes, our pursuit of goodness, guided by the Holy Spirit, propels us forward. 

This class serves as a reminder and tune-up of our faith, helping us draw nearer to God as we contemplate our salvation and strive to align with His will.

Don: The story of the woman caught in adultery, as recounted in John 8, mirrors our spiritual transgressions. Jesus’s directive to “go and sin no more,” following his refusal to condemn her, symbolizes not a command but a promise of being viewed sinless through divine grace. This narrative extends to us all, emphasizing that sinlessness is not about our actions but how God perceives us, justified rather than condemned. This challenges the notion that we must meet a specific standard to be accepted by God, highlighting Jesus’s mission to correct such spiritual misconceptions.

Anonymous: I’ve appreciated the discussions on struggle and grace. Struggling is not unusual for those seeking to walk with God; it’s the starting point. Growing into an understanding and experience of grace is essential. Without this process, we can’t fully grasp what grace means, as our efforts alone lead to self-condemnation. 

This reminds me of two passages from Romans. One speaks about having faith privately before God and the blessing of not condemning oneself. Initially, in our spiritual journey, we often judge ourselves harshly as we strive for righteousness on our own. 

Another passage highlights Jesus’s role not just as a judge but as an intercessor, advocating on our behalf, which eliminates judgment against us. Jesus mentioned that non-believers are already condemned, suggesting that acceptance of grace and faith in God shields us from judgment. 

Thus, walking in grace frees us from self-judgment, whereas reliance on our deeds for righteousness leads to self-condemnation.

Michael: The weekly reminders of grace are appreciated, yet there’s an underlying current of judgment, which seems easier to accept. The question is, where does this sense of judgment, which we may not fully recognize, originate?

Don: I believe it originates from the church.

Michael: It feels deeper than that, more intuitive.

Don: Absolutely, it’s more complex. Our natural inclination towards cause and effect leads us to expect that every action has a consequence. Grace challenges this notion, embodying the ultimate rejection of cause and effect. Jesus used parables, stories, and teachings to convey that He represents grace, not cause and effect, emphasizing the transformative power of grace over judgment.

Don: I want to note that class will break for two weeks. Perhaps the break might intensify our yearning for more understanding of grace. Kiran will continue discussing grace when class resumes in two weeks. I am thankful for everyone’s contributions during this time. Hearing diverse perspectives has been enlightening for me and reinforces our shared devotion to a gracious God.

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