Lexical Summary charis: Grace, favor, kindness, blessing Original Word: χάρις Strong's Exhaustive Concordance grace, favorFrom chairo; graciousness (as gratifying), of manner or act (abstract or concrete; literal, figurative or spiritual; especially the divine influence upon the heart, and its reflection in the life; including gratitude) -- acceptable, benefit, favour, gift, grace(- ious), joy, liberality, pleasure, thank(-s, -worthy). see GREEK chairo HELPS Word-studies Cognate: 5485 xáris (another feminine noun from xar-, "favor, disposed to, inclined, favorable towards, leaning towards to share benefit") – properly, grace. 5485 (xáris) is preeminently used of the Lord's favor – freely extended to give Himself away to people (because He is "always leaning toward them"). 5485 /xáris ("grace") answers directly to the Hebrew (OT) term 2580 /Kaná ("grace, extension-toward"). Both refer to God freely extending Himself (His favor, grace), reaching (inclining) to people because He is disposed to bless (be near) them. [5485 (xáris) is sometimes rendered "thanks" but the core-idea is "favor, grace" ("extension towards").] NAS Exhaustive Concordance Word Origina prim. word Definition grace, kindness NASB Translation blessing (1), concession (1), credit (3), favor (11), gift (1), grace (122), gracious (2), gracious work (3), gratitude (1), thank (3), thankfulness (2), thanks (6). Thayer's Greek Lexicon STRONGS NT 5485: χάριςχάρις, χάριτος, accusative χάριν, and twice in L T Tr WH the rarer form χάριτα (Acts 24:27; Jude 1:4) which is also poetic (cf. Alexander Buttmann (1873) Ausf. Spr. i. § 44 Anm. 1; (WHs Appendix, 157{b}; Buttmann, 13 (12))), accusative plural χάριτας (Acts 24:27 R G), ἡ (χαίρω), from Homer down, Hebrew חֵן, grace; i. e. 1. properly, that which affords joy, pleasure, delight, sweetness, charm, loveliness: grace of speech (Ecclesiastes 10:12; Sir. 21:16 Sir. 37:21; Homer, Odyssey 8, 175; τῶν λόγων, Demosthenes, 51, 9; 1419, 16; χάριτες μωρῶν, verbal pleasantries which the foolish affect in order to ingratiate themselves, Sir. 20:13), λόγοι χάριτος (genitive of quality), Luke 4:22; χάριν διδόναι τοῖς ἀκούουσιν, Ephesians 4:29; ἐν χάριτι, with grace (the substantive, ἅλας being added; see Lightfoot), Colossians 4:6. 2. good-will, loving-kindness, favor: in a broad sense, χάρις παρά τίνι, Luke 2:52; ἔχειν χάριν πρός τινα, to have favor with one, Acts 2:47; χάρις ἐναντίον τινας, Acts 7:10; (χάριν κατά τίνος αἴτεσθαι ὅπως (which see II. 2), Acts 25:3 (but others refer this to 3 b. below)); χάρις (of God) ἐστιν ἐπί τινα, attends and assists one, Luke 2:40; Acts 4:33; χάριν (χάριτα) χάριτας κατατίθεσθαι τίνι (see κατατίθημι), Acts 24:27; Acts 25:9; favor (i. e. act of favoring (cf. Winer's Grammar, § 66 at the end)), 2 Corinthians 8:4. χάρις is used of the kindness of a master toward his inferiors or servants, and so especially of God toward men: εὑρίσκειν χάριν παρά τῷ Θεῷ, Luke 1:30; ἐνώπιον τοῦ Θεοῦ, Acts 7:46; τοῦτο χάρις ἐστιν, this wins for us (God's) favor (R. V. is acceptable), 1 Peter 2:19; with παρά Θεῷ added, 1 Peter 2:20; παραδεδομένοι τῇ χάριτι τοῦ Θεοῦ, to be committed or commended to the protecting and helping favor of God, Acts 14:26; Acts 15:40. The apostles and N. T. writers at the beginning and end of their Epistles crave for their readers the favor (`grace') of God or of Christ, to which all blessings, especially spiritual, are due: Romans 1:7; Romans 16:20, 24 (R G); 1 Corinthians 1:3; 1 Corinthians 16:23; 2 Corinthians 1:2; 2 Corinthians 13:13 (14); Galatians 1:3; Galatians 6:18; Ephesians 1:2; Ephesians 6:24; Philippians 1:2; Philippians 4:23; Colossians 1:2; Colossians 4:18; 1 Thessalonians 1:1; 1 Thessalonians 5:28; 2 Thessalonians 1:2; 2 Thessalonians 3:18; 1 Timothy 1:2; 1 Timothy 6:21 (22); 2 Timothy 1:2; 2 Timothy 4:22: Titus 1:4; Titus 3:15; Philemon 1:3, 25; Hebrews 13:25; 1 Peter 1:2; 2 Peter 1:2; 2 Peter 3:18 (cf. 3 a.); 2 John 1:3; Revelation 1:4; Revelation 22:21; cf. Otto, Ueber d. apostol. Segensgruss χάρις ὑμῖν etc., in the Jahrbb. f. deutsche Theol. for 1867, p. 678ff. Moreover, the word χάρις contains the idea of kindness which bestows upon one what he has not deserved: Romans 11:6; hence, κατά χάριν and κατά ὀφείλημα are contrasted in Romans 4:4, 16; χάριτι and ἐξ ἔργων in Romans 11:6; κατ' ἀκλογην χάριτος, Romans 11:5; but the N. T. writers use χάρις pre-eminently of that kindness by which God bestow: favors even upon the ill-deserving, and grants to sinners the pardon of their offences, and bids them accept of eternal salvation through Christ: Romans 3:24; Romans 5:17, 20f; ( 3. what is due to grace; a. the spiritual condition of one governed by the power of divine grace, what the theologians call the 'status gratiae': ἑστηκεναι ἐν τῇ χάριτι, Romans 5:2; εἰς τήν χάριν, 1 Peter 5:12; αὐξάνειν ἐν χάριτι, 2 Peter 3:18; ἐνδυναμουσθαι ἐν τῇ χάριτι τῇ ἐν Χριστῷ, 2 Timothy 2:1. b. a token or proof of grace, 2 Corinthians 1:15 (A. V. benefit (WH text Tr marginal reading χαράν, which see under b.)); a gift of grace; benefaction, bounty: used of alms, 1 Corinthians 16:3; 2 Corinthians 8:6f, 19 (Sir. 3:29 (31); 4. thanks (for benefits, services, favors); properly: χάριτι, with thanksgiving, 1 Corinthians 10:30; χάριν ἔχειν τίνι (Latingratiam habere alicui), to be thankful to one, Luke 17:9; 1 Timothy 1:12; 2 Timothy 1:3; Hebrews 12:28 (2 Macc. 3:33, and countless times in secular authors; cf. Passow, under the word, p. 2416{a} under the end; (Liddell and Scott, under the word, II. 2); Ast, Lex. Plato, ii, p. 539f; Bleek, Brief a. d. Hebrews 2:2, p. 975); followed by ἐπί with a dative of the thing, Philemon 1:7 T editions 2 and 7, Rec.st bez (cf. p. 233a middle); χάρις τῷ Θεῷ namely, ἔστω, Romans 7:25 L T Tr WH text; followed by ὅτι, Romans 6:17 (χάρις τοῖς θεοῖς, ὅτι etc. Xenophon, Cyril 7, 5, 72; 8, 7, 3; an. 3, 3, 14; oec. 8, 16); with a participle added to the dative (by apposition), 1 Corinthians 15:57; 2 Corinthians 2:14; 2 Corinthians 8:16; followed by ἐπί; with a dative of the thing (cf. ἐπί, B. 2 a. δ.), 2 Corinthians 9:15. equivalent to recompense, reward, Luke 6:32-34 (for which Matthew 5:46 usesμισθός). The narrative of Scripture is framed by the favor of God toward undeserving sinners. In the Old Testament this favor is foreshadowed in Noah (Genesis 6:8) and repeatedly described by the Hebrew חֵן (ḥēn). The New Testament discloses its fullness through Jesus Christ, and the writers choose χάρις for that revelation. Luke begins the account of redemption with Mary: “Do not be afraid, Mary, for you have found favor with God” (Luke 1:30). John concludes his prologue with the climactic contrast: “For the Law was given through Moses; grace and truth came through Jesus Christ” (John 1:17). Grace is therefore the atmosphere of the entire redemptive plan from promise to consummation. Grace and the Incarnation Grace is personified in the birth, life, and ministry of Jesus. “The Child grew and became strong, filled with wisdom, and the grace of God was upon Him” (Luke 2:40). Every word “of grace” that proceeded from His lips (Luke 4:22) revealed the character of the Father. The Apostle John declares, “Out of His fullness we have all received grace upon grace” (John 1:16), expressing an unending supply that flows from the incarnate Son. Grace and Justification Paul writes, “All are justified freely by His grace through the redemption that is in Christ Jesus” (Romans 3:24). Grace stands opposite human achievement: “But if it is by grace, it is no longer by works” (Romans 11:6). The contrast is sharpened in Ephesians: “By grace you have been saved through faith, and this not from yourselves; it is the gift of God, not by works, so that no one may boast” (Ephesians 2:8-9). Justification is thus rooted in divine initiative, mediated through the cross, and received by faith. Grace and Union with Christ Entrance into grace establishes a new realm of existence: “Through Him we have gained access by faith into this grace in which we stand” (Romans 5:2). Believers live, move, and have spiritual being in grace, no longer under the tyranny of sin: “Sin shall not be master over you, for you are not under law, but under grace” (Romans 6:14). Grace and Sanctification Grace not only pardons; it transforms. Titus 2:11-12 states, “The grace of God has appeared, bringing salvation to all men, instructing us to deny ungodliness and worldly passions.” The same unmerited favor that justifies also educates, disciplines, and empowers holy living. Hebrews urges believers to “draw near to the throne of grace, that we may receive mercy and find grace to help in time of need” (Hebrews 4:16). Progressive sanctification is fueled by repeated approaches to that throne. Grace, Power, and Spiritual Gifts In Pauline usage χάρις frequently denotes the various enablements granted for ministry. “We have different gifts according to the grace given us” (Romans 12:6). Paul traces his own apostolic effectiveness to this source: “By the grace of God I am what I am, and His grace to me was not in vain” (1 Corinthians 15:10). Spiritual gifts, sacrificial giving (2 Corinthians 8:1-7), and bold proclamation (Acts 4:33) are consistently attributed to operative grace rather than innate ability. Grace in Suffering and Weakness Divine favor is especially displayed in human frailty. The risen Lord assures Paul, “My grace is sufficient for you, for My power is perfected in weakness” (2 Corinthians 12:9). Peter echoes the theme for persecuted believers: “The God of all grace, who called you to His eternal glory in Christ, after you have suffered a little while, will Himself restore, confirm, strengthen, and establish you” (1 Peter 5:10). Thus grace both sustains and refines faith under trial. Grace in Interpersonal Conduct Grace received must become grace extended. Paul commands, “Let no unwholesome talk come out of your mouths, but only what is beneficial for building up the one in need, that it may give grace to those who hear” (Ephesians 4:29). Hospitality, generosity, and forgiveness display the character of God’s favor within the community (Colossians 4:6; 1 Peter 4:10). Grace, Thanksgiving, and Worship The close relationship between χάρις and εὐχαριστία (thanksgiving) is evident. Paul bursts into praise, “Thanks be to God for His indescribable gift!” (2 Corinthians 9:15). Gratitude is the fitting human response to grace; worship services of the primitive church were marked by joyous acknowledgment of divine favor (Acts 2:47). Grace and Mission Grace propels evangelism and church planting. In Syrian Antioch Barnabas “witnessed the grace of God” and encouraged new converts to remain true to the Lord (Acts 11:23). The church commits missionaries “to the grace of God” (Acts 14:26; Acts 15:40). Paul testifies that his ministry task is “to testify to the gospel of God’s grace” (Acts 20:24), linking the message and motive for mission to χάρις. Grace in Apostolic Greetings and Benedictions Every Pauline letter opens with the formula, “Grace to you and peace,” and most close with a benediction such as, “The grace of the Lord Jesus Christ be with you” (2 Thessalonians 3:18). Peter, John, the writer to the Hebrews, and John in Revelation echo the same pattern (1 Peter 1:2; Revelation 22:21). These liturgical uses underscore grace as the essential environment for the church’s life. Warnings against Abusing Grace Grace is never a license for sin. Jude warns of certain persons who “pervert the grace of our God into a license for immorality” (Jude 1:4). Hebrews cautions against “insulting the Spirit of grace” (Hebrews 10:29) and urges believers to “see to it that no one falls short of the grace of God” (Hebrews 12:15). Such admonitions maintain moral seriousness while exalting unmerited favor. Grace and Eschatology The believer’s future hope is grounded in grace. Peter exhorts, “Set your hope fully on the grace to be given you at the revelation of Jesus Christ” (1 Peter 1:13). Final salvation, resurrection glory, and eternal reign are the consummate expressions of divine favor. Historical and Theological Significance Patristic writers defended the necessity of grace against early heresies; Augustine articulated sola gratia against Pelagian self-reliance. The Reformation recaptured the Pauline centrality of grace, summarized in the solas. Evangelical missions have proclaimed the free grace of God to the nations, and revivals have emphasized experiential awareness of grace. Throughout church history, doctrinal confessions and hymns alike—such as “Amazing Grace”—have celebrated the theme. Pastoral Application 1. Assure repentant sinners of pardon grounded in grace alone. Summary Χάρις permeates every aspect of Christian faith and practice—from the Father’s eternal purpose, through the Son’s redemptive work, by the Spirit’s indwelling power, into the believer’s daily walk, and onward to the eternal kingdom. Grace is the first word of the gospel, the sustaining power of discipleship, and the final benediction of Scripture: “The grace of the Lord Jesus be with all” (Revelation 22:21). Englishman's Concordance Luke 1:30 N-AFSGRK: εὗρες γὰρ χάριν παρὰ τῷ NAS: for you have found favor with God. KJV: for thou hast found favour with God. INT: you have found indeed favor with Luke 2:40 N-NFS Luke 2:52 N-DFS Luke 4:22 N-GFS Luke 6:32 N-NFS Luke 6:33 N-NFS Luke 6:34 N-NFS Luke 17:9 N-AFS John 1:14 N-GFS John 1:16 N-AFS John 1:16 N-GFS John 1:17 N-NFS Acts 2:47 N-AFS Acts 4:33 N-NFS Acts 6:8 N-GFS Acts 7:10 N-AFS Acts 7:46 N-AFS Acts 11:23 N-AFS Acts 13:43 N-DFS Acts 14:3 N-GFS Acts 14:26 N-DFS Acts 15:11 N-GFS Acts 15:40 N-DFS Acts 18:27 N-GFS Acts 20:24 N-GFS Strong's Greek 5485 |
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