Say Grace

Through tradition the children of Christians are trained to "say Grace" before a meal. This "grace" that is spoken is generally a memorized prayer learned before the heathen child has a relationship with—knows and understands—the Lord. Once the child matures, is born again and knows the Lord, they should put away childish things. "When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things" (1 Corinthians 13:11). We have listed three examples of some of these popular memorized prayers ("Grace"):

A memorized prayer can be another form of misdirection. God is often not even in the thoughts of the person dutifully reciting their ritualistic prayer. "The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts" (Psalm 10:4). By using a memorized prayer, our habit (ritual) is being worshipped more than God. This is not to say that the righteous cannot speak a memorized prayer, "But let him ask in faith, nothing wavering" (James 1:6). The question that has to be answered is "Do we love God or do we simply love our Christian habit?" Shouldn't we as Christians be doing more than the heathen: "what do ye more than others" (Matthew 5:47)? Do not many heathen "say grace" before a meal? Is their "prayer" heard? Of course not! "The sacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight" (Proverbs 15:8). Let them say—recite a prayer without faith: "for whatsoever is not of faith is sin" (Romans 14:23), but let us pray, nothing wavering. "For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: For it is sanctified by the word of God and prayer" (1 Timothy 4:4-5).

Heathens and Christians operating in pride (and ignorance) often use "vain repetitions" which flies in the face of Matthew 6:7 which states, "But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking." Vain repetitions (battalogeo) mean, "to stammer ... to repeat the same things over and over, to use many idle words, to babble, prate."¹⁴⁵ Christians speaking in false tongues often utilize vain repetitions (see "The spirit of Error"). The focus of Matthew 6:7 are "prayers" done for show (vain)—prayers that are uttered more for the audience present than for God: "Let us not be desirous of vain glory" (Galatians 5:26). Moreover, prayers of ignorance are also included in vain repetitions: "Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy name" (Jeremiah 10:25). As we discuss in the upcoming section, "The Prayer of Jabez" is an example of a prayer that should be categorized as vain repetition for Christians. In addition, long fervent prayers are not being condemned either; look at the long prayers of Hannah (1 Samuel 2:1-10), David (2 Samuel 7:18-29) and Solomon (1 Kings 8:22-54). It should be noted that vain repetitions do not include repeated fervent prayers of the righteous; as did Jesus in Gethsemane: "And he left them, and went away again, and prayed the third time, saying the same words" (Matthew 26:44).

And he spake a parable unto them to this end, that men ought always to pray, and not to faint; Saying, There was in a city a judge, which feared not God, neither regarded man: And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary. And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man; Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. And the Lord said, Hear what the unjust judge saith. And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth? (Luke 18:1-8)

Are we so ungrateful that we can't pause before a meal and think about all the things God has done and is doing on our behalf? Let us list a few things to be thankful for: you're alive; you have food to eat; you can eat food; you have escaped the corruption of the world; you're delivered from evil; you have everlasting life, we have access to God, and so on and so on. "Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ" (Ephesians 5:20). A review of Job chapters 38 through 40 may be necessary as a reminder of God's greatness.

What is grace? The Hebrew word chen, used in the Old Testament, means to find favor in the eyes of someone; to be acceptable to him. Similarly, the Greek word charis, used in the New Testament, means the loving-kindness of God towards us, or more specifically, the power of Christ exerted on our behalf. It should also be noted that charis has been used to mean thanks for benefits, services, or favors as in Luke 6:32-34; Luke 17:9; Romans 6:17; 1 Corinthians 15:57; 2 Corinthians 2:14; 2 Corinthians 8:16; 2 Corinthians 9:15; and 1 Peter 2:19. When Jesus, however, gave thanks, especially before eating, charis was not the word used, rather eucharisteo. The Greek word eucharisteo means to be thankful; to be grateful; to give thanks. Similarly, the Greek word eucharistia also means to be thankful. Thus, it is a misnomer to call thanks before a meal grace. We are commanded to give thanks (eucharisteo)—prayer of thanksgiving—not say grace (charis).

And when he had thus spoken, he took bread, and gave thanks to God in presence of them all: and when he had broken it, he began to eat. (Acts 27:35)

He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks. (Romans 14:6)

And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. (1 Corinthians 11:24)

Grace is a gift of God; we cannot invoke grace through our own power by speaking it into being as many falsely believe (see "Name it and Claim it"). We can, however, grow in grace: "Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord" (2 Peter 1:2). God bestows grace to us as we humble ourselves to his Word: "But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble" (James 4:6). Thus, God gives grace not us. "For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly" (Psalm 84:11). "For the law was given by Moses, but grace and truth came by Jesus Christ" (John 1:17). Thus, "whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him" (Colossians 3:17).

Unmerited Favor

Popular theology defines grace as God's unmerited favor; however, this definition falls well short of what scripture states. "And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women" (Luke 1:28). Thus, scripture defines blessed as having God's favor. What then does grace mean? In the following two scriptures, notice the correlation between grace and power:

And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. (Acts 4:33)

And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. (2 Corinthians 12:9)

As can be seen from the scriptures above, grace is defined as the power of Christ exerted on behalf of the righteous. Now, let us consider whether grace is indeed unmerited. The assumption that it is unmerited comes from the following scriptures:

But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. (Romans 5:15)

For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. (Ephesians 2:8-10)

So, we see that initially grace is indeed unmerited: not one of us as heathens earned grace by our works of the law (Galatians 2:16). The gift of God to become one of his children is available to all men through faith. Once adopted, however, we are expected to be "zealous of good works" (Titus 2:14) and to "learn to maintain good works" (Titus 3:14). Said another way, we are expected to grow in grace: "But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen" (2 Peter 3:18). The grace of God given to us is to be managed like we would any precious resource entrusted to us by a dear father. "As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God" (1 Peter 4:10); "Moreover it is required in stewards, that a man be found faithful" (1 Corinthians 4:2). What are these good works that merit grace? Scripture cites seven disciplines which merit grace from the Lord: seeking the wisdom of God; obeying the Word of God through faith; self-sacrifice for the sake of others; repenting, praying and praising without ceasing; fasting, self-denial, and self-restraint to break every yoke; giving liberally with a cheerful heart; and, living unto the righteousness which is of God by faith through the Spirit unto unfeigned love. We will examine these more closely in the "A Living Sacrifice" section of the "Understanding Salvation" chapter. God rewards us for righteousness: for living in order with his Word. "The LORD rewarded me according to my righteousness; according to the cleanness of my hands hath he recompensed me" (Psalm 18:20). For "without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him" (Hebrews 11:6). This is why Paul was quick to say, "Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me."

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