Grace Upon Grace Already Given

Michael: We will continue our study of the trinity from the perspective of Grace. As we have discussed before, several bible passages declare that God is love and grace. David has proposed that the love of God, agape in Greek, is the same, or a synonym of Grace while Jason has suggested that the triune God has different manifestations or qualities of the Grace. To put it in other words, although the triune God as one is Grace, the father, the son and the holy spirit carry different qualities or aspects of this grace. In his second letter to the Corinthians, Paul seems to provide a blueprint for us to dive into the different aspects of the triune God. At the end of his letter, Paul is giving his benediction and farewell to the Corinthians. He ends his letter with the following blessing:

14 The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with all of you.

An internet source (https://www.agodman.com/grace-is-manifestation-triune-god-embodiment-father-son-spirit/) provides this explanation: “Paul’s benediction seems to suggest that God the father is the source of love, while God the son is grace as the expression of God’s love, and God the Spirit is fellowship, the flow, the transmission of the love of God with the grace of Jesus Christ.”

The purpose of our study is to better our understanding of what Jesus has done for us on the cross. How did Jesus establish this new covenant, what was the role of grace, and what happened to the grace when Jesus died?

For now, let’s start with God the father. We’ve had several questions as to whether grace existed before Jesus. And the bible clearly answers yes.

Out of his fullness we have all received grace in place of grace already given. (John 1:16)

This verse clearly indicates that we were given grace even before Jesus came into Earth. But perhaps the manifestation of this grace was different, which is why we may have missed it. One of the best methods to spot grace is to look for instances when God has complete provision on our salvation—whether physical or spiritual—that thwarts and nullifies any of our efforts. If you do, you can find many manifestations of Grace. I will describe a few.

• Abraham was willing to kill his only son as a sacrifice to God. However, God stops him and tells him to sacrifice a ram caught in the thicket instead. The ram caught in the thicket is Grace. There was no work involved, it was a gift from God.
• The mana that the Israelites received from the sky during their journey in the desert is God’s grace.
• Dr. Weaver gave a study on how there was never a shortage of olive oil in the Old Testament, another example of grace.
• The three Hebrew worthies were standing in the middle of a fire that didn’t burn them, similar to the fire that Moses encountered. A fire that does not consume is grace.
• More recently, we talked about the trees in the garden of Eden, and how the tree of life, the tree that gives life, was there from the very start, even before sin existed. A primary example of the importance of grace not as a band aid to cover our sins, but as a powerful expression of the identity of God. 

But what about the expression of God’s love as the grace in Jesus?

If Grace was there before Jesus, as the bible clearly suggests, then what was different with Jesus? If you notice the previous manifestations of grace, they encompassed inanimate objects (fire, olive oil, mana, a bronze serpent), animals (a ram caught in the thicket) and plants (the tree of life, Jonah and the palm tree). The verse that we read before says:

Out of his fullness we have all received grace in place of grace already given.(John 1:16)

With Jesus, God goes all out on his grace. This is his fullness, his totality, the manifestation of grace as a whole. Unlike all the other manifestations, this is the incarnation of grace. Grace as a whole becoming human. A momentous moment in our spiritual history. 

Unlike the previous manifestations of God’s grace, the fullness of God’s grace gets incarnated as a human. The bible describes how humans were the last creations of God’s work before he rested for the sabbath. Human beings are God’s most beloved creation, and his best. And that’s why the expression of grace at its fullness took human form. This is the analysis that I thought of initially, but I think I got it backwards.

It is true that God’s grace in the Old Testament took many shapes while never taking the human form, while the fullness of grace in the New Testament, the grace of Jesus Christ, took the human form. However, God chose the human form not because it stands above all creation as I thought before. God choose the human form as the expression of his grace because the purpose of this grace is to condemn sin. You see, only humans are capable of sin; inanimate objects, animals, and plants are not. 

Paul makes this clear:

For what the law was powerless to do because it was weakened by the flesh, God did by sending his own Son in the likeness of sinful flesh to be a sin offering. And so he condemned sin in the flesh. (Romans 8:3)

Unlike the previous manifestations of grace, which extended grace to specific people in time and space, God’s plan with Jesus was to extend grace to everyone at all times. This is the ultimate grace, it is done once and for all. Grace on an unprecedented scale. So, what did this fullness of grace achieve?

According to Paul, the apostle of grace, the sacrifice of Jesus has brought many things for us: Here I am providing a quick summary of several statements from Paul’s letters. (I provide the full bible verses later).

1. Because sin was condemned in the flesh, there is now no condemnation for us.
2. His grace has destroyed death and has brought life and immortality.
3. We are not slaves and we don’t have to live in fear again, but have received adoption to God our Abba (father).
4. The righteous requirement of the law is fully met in us, those who live according to the spirit.

St. Augustine of Hippo, probably the most prominent church father, introduced the concept of original sin that every human carries because of the sin of Adam. The church teaches that every human still carries this sin, and only formal baptism can take it away. This is where I think the church is wrong, even going against what God did for us through Jesus. Yes, the church’s teachings effectively nullify everything we received from Jesus’s sacrifice on the cross. Because, through the grace of Jesus, God replaced the original sin with the original grace. This is the remnant of God’s DNA in us. The grace of God, through the work of Jesus, never left the earth. Grace remained here, an integral part of who we are, ensuring an ever-present connection to our father. This is the formal adoption papers, signed and sealed by God. Our baptism is through the fire of grace. 

How did Jesus establish this new covenant, what was the role of grace, and what happened to the grace when Jesus died? Was the grace of God in Jesus different from Grace received in the Old Testament in quality or quantity or both?

Therefore, there is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit who gives life has set you[a] free from the law of sin and death. For what the law was powerless to do because it was weakened by the flesh, God did by sending his own Son in the likeness of sinful flesh to be a sin offering. And so he condemned sin in the flesh, in order that the righteous requirement of the law might be fully met in us, who do not live according to the flesh but according to the Spirit. (Romans 8:1-4)

He has saved us and called us to a holy life—not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time, but it has now been revealed through the appearing of our Savior, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel. (2 Timothy 1:9-10)

The Spirit you received does not make you slaves, so that you live in fear again; rather, the Spirit you received brought about your adoption to sonship. And by him we cry, ‘Abba, Father.’ (Romans 8:15)

David: If scripture spoke of grace before Christ, then the idea that Jesus introduced a new form of grace complicates (to me) the matter of how people before Jesus had a relationship with God without access to grace. I believe humanity has had access to God’s grace since the beginning. Did Jesus come to introduce a new form of grace, or did he come to remind his contemporaries of the grace already mentioned in their scriptures (the Christian Old Testament)?

Ascribing to Jesus things that apply only to people who knew him or subscribed to Christianity since his death doesn’t align with the notion that God is the God of all mankind.

Jay: The significant events, like the creation of the world, the sacrifice of Christ, or the giving of the Holy Spirit, don’t necessarily introduce a new form of grace but highlight appropriate examples for their times. 

Viewing grace through the lens of the Trinity is intriguing. The grace from God the Father is life-giving, evident from the creation story. The grace represented by Jesus seems to address a loss of grace, emphasizing the freeness of the gift and the unworthiness of the receiver. Post-Christ, the focus shifts to the Holy Spirit, emphasizing fellowship and conversion. So, it’s not a new grace, but a reminder of aspects of grace at certain historical points that humanity might have lost sight of.

Michael: It’s not just about losing sight; it’s about corruption too.

Jay: Exactly, humanity’s corruption requires moments of realignment.

David: China comprises nearly a quarter of the human race. A tiny percentage is Christian, but to me it’s clear (because I have lived among them) that God’s grace is there as much as anywhere else and was there (I think we can tell from the literature concerning their sages) that it was there even before Jesus was born in Palestine. This raises again the question of whether Jesus introduced a new form of grace or reminded us of the grace that has always been present.

Jay: It’s essential to acknowledge that the example of Jesus is not the only form of demonstrating grace. It’s one among many, shaped by our cultural and personal perspectives. This does not diminish its significance but places it within a broader context of understanding grace across different cultures and times.

C-J: The Trinity represents an organic and dynamic concept of grace, with Jesus’s teachings serving as a manifestation of the word in a largely illiterate society. The adaptability and fluidity in the expression of grace suggests a foundational, experiential aspect to our relationship with God that transcends cultural and religious boundaries, emphasizing the universal nature of grace.

Michael: The church’s formal requirements, such as baptism, are not the sole means to grace. Everyone is graced by God, with the key difference being our awareness and acceptance of it. Jesus’s commandment to spread the good news is about informing people of the grace they already possess, not converting them to a new realization.

Jay: The concept of awareness is crucial in understanding grace. It suggests that our recognition and operationalization of grace through different aspects of the Trinity enhance our comprehension and appreciation of this divine gift.

C-J: I believe the metaphor of the breath of life, tracing back to creation, illustrates that without it, our capacity to recognize or understand anything ceases. This breath of life underpins our awareness, allowing us to perceive and navigate the world. Through storytelling, rituals, and social structures, we articulate and practice our belief systems. This process embodies the essence of grace and the breath of life. As Christians, we find truth in the experiential reality of this grace, using it as a guide in our spiritual journey. David’s insights highlight that this grace, inherent in creation, is indistinguishable and integral to our existence. The introduction of the Trinity was a revolutionary concept meant to unify disparate religious practices, yet Paul acknowledged the difficulty in reconciling diverse traditions such as circumcision or dietary laws. This illustrates grace’s transcendent nature, beyond the confines of culture or doctrine, evident when Jesus proclaimed forgiveness at the cross, emphasizing understanding over judgment. At life’s end, individuals often confront their beliefs in profound ways, suggesting a spiritual readiness that transcends cognitive understanding, guided by the Holy Spirit towards a deeper realization of grace.

Don: Michael’s observation that baptism is not strictly necessary underscores the notion that grace is a divine gift, beyond human control or ritualistic actions. This concept is further exemplified in the story of Mary, where the divine and human converge to manifest grace in its fullest expression through Jesus Christ. His ministry, culminating in the crucifixion, serves as the ultimate testament to grace, entrusted by God to humanity. This narrative invites us to explore the profound interplay between divine intention and human experience, suggesting a complex yet fundamental relationship with grace that continues to evolve and deepen our understanding of the divine.

Reinhard: It is evident from the creation story and the subsequent narrative of humanity that God’s plan always involved granting humans the freedom to choose, with the hope of establishing a righteous relationship. Despite humanity’s failures, God’s teachings through the law and Jesus’s life provided a blueprint for living in accordance with divine will. Jesus’s mission was not just about rectifying past transgressions but about restoring a direct connection with God, emphasizing love, trust, and surrender as the cornerstones of this renewed relationship. This connection, facilitated by grace, offers a pathway to true fulfillment and salvation, illustrating the comprehensive nature of God’s plan for humanity.

Don: Michael’s insights, especially from 1 John about “grace upon grace,” offer a fascinating perspective. This concept suggests a foundational grace, akin to the light mentioned in Genesis, which is essential for life. Then, there’s an additional layer of grace represented by the Incarnation. This dual-layered grace, accessible to all, enriches our understanding of divine grace. David’s idea that grace is universally available aligns with this, urging followers to share the news of this compounded grace through the Incarnation.

David: Considering the timing of Jesus’s arrival, one might ponder whether a later coming, perhaps in an era with the internet, would have been more opportune.

Don: Leveraging modern technology for spreading his message? It raises questions about the timing of his earthly ministry.

Carolyn: My curiosity is sparked by the contrast between the grace offered through Moses and the harsh judgments like the fall of Jericho. This dichotomy between the Old and New Covenants, and how grace is understood or experienced across different cultures and eras, especially in those narratives of divine judgment, leaves me with many questions about the nature of grace and covenant in the hearts of those long ago and in distant lands.

Don: Carolyn, your reflections are poignant and open up crucial discussions about grace, judgment, and the transition from the Old to the New Covenant. Kiran will delve deeper into these themes next week, which should shed more light on these intricate aspects of our faith.

Reinhard: From the outset of creation, God desired people to live rightly and worship Him. This desire led to instances where God expressed regret over mankind’s actions, such as the flood, sparing only Noah’s family. With the formation of Israel, God aimed to establish a community obedient to His will, distancing them from idolatry and moral corruption. This narrative persisted until the New Testament, where the depiction of God shifts towards a more compassionate and forgiving nature through Jesus’s teachings and sacrifice. Jesus’s declaration, “It is finished,” on the cross signifies the fulfillment of God’s salvation plan, offering grace to all humanity, a grace that transcends our earthly existence into the next. This overarching grace is God’s ultimate gift, allowing everyone the opportunity to connect with Him, irrespective of their past.

Don: Carolyn’s observation about the Old Testament might reflect a perspective shaped by the victors, suggesting that the narratives could be biased towards the Israelite viewpoint. This perspective, where God is seen as directing or justifying certain actions, might not fully capture the essence of God’s intentions. Jesus’s teachings, particularly in the Sermon on the Mount, challenge these interpretations, promoting a more inclusive understanding of grace. This suggests that the historical portrayals of divine judgment might need reevaluation in light of Jesus’s message of grace and forgiveness.

C-J: The current events in the Middle East serve as a contemporary example of how historical patterns of conflict over power, land, and resources continue to affect humanity. Despite the complexity of these issues, the underlying problems stem from human nature and societal organization. The pursuit of peace and cooperation, ideals championed by organizations like NATO and the UN, requires a collective effort to transcend our historical tendencies towards conflict and domination. This effort involves acknowledging our shared humanity and the need for a sustainable approach to coexistence, one that values peace and mutual respect over territorial or economic dominance.

Michael: The grace that Jesus represents, its manifestation, isn’t something commonly taught in the church. I’m curious about the exact nature of what transpired at Jesus’s death. We understand its significance, but how did it functionally occur? What mechanism facilitated this event?

C-J: It’s clear what unfolded following Jesus’s death. The absence of Jesus forced individuals to seek a direct relationship with God. Despite Jesus discussing this and the existence of rituals for millennia, comprehending that one could approach God directly was a monumental shift. This realization prompted a reevaluation of spiritual relationships beyond traditional forms and rituals. It emphasized a departure from conventional thinking towards embracing a more personal, dynamic spiritual journey. This shift towards personal spirituality represents a move towards reclaiming the intimacy of the metaphorical garden, where the connection with the divine is direct and unmediated by traditional structures.

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