Grace is a beautiful word; truly a great Bible truth is resident in this word. Grace is derived from the Greek, charis. Thayer comments thus on charis: "…the New Testament writers used charis pre-eminently of that kindness by which God bestows favors…." Hence, grace indicates a benefactor, a favor, and a recipient. Furthermore, the benefactor has the ability and is in possession of something to benefit the recipient. "Grace" as used in the scriptures pertaining to God as the Benefactor and man as the recipient involves more than the simple definition of charis. Thayer’s expanded comment on charis is, "…the New Testament writers used charis pre-eminently of that kindness by which God bestows favors even upon the ill-deserving, and grants to sinners the pardon of their offences, and bids them accept of eternal salvation through Christ." (Greek-English Lexicon, pg. 666, full definition determined by usage, dm). Abundant teaching clearly reveals that grace in the matter of God and man is man’s only hope and that man without grace is in a circumstance of absolute inability (cp. Luke 17: 10; Rom. 4: 1-8). Salvation, moreover, is either by grace or by meritorious works, not both (Rom. 11: 5, 6). Such is the case because grace, as we have seen it used, necessarily implies the impossibility of salvation by works. If man could "save himself," then there would be no real need of salvation by grace. In reality, attempting to be saved simply by man’s obedience negates salvation by grace (ibid.). Salvation credit, if you will, is ascribed to God, man’s part being by comparison obscure and minuscule (Eph. 2: 5-9).

     "How about Peter’s statement in Acts 2: 40, ‘save yourselves’?", one might ask. In the Greek, "save yourselves" is in the passive voice. Hence, the literal translation would be something like: "Allow yourselves to be saved" or, "be ye saved" (Interlinear Greek-English New Testament, Nestle/Marshall). It is apparent from the context that Peter impressed upon them the need to do something or be active in their salvation (Acts 2: 37, 38). However, what they are told to do is simply how they were to receive God’s grace with the emphasis on the Giver, not on any "works" in order to receive (see addendums 1and 2).

     The truth of man being involved in his salvation (synergism, see Addendum 2) sometimes incorrectly creates the circumstance for modern day Phariseeism as observed in Luke 18: 9-14. The truth, though, is:

     Let us now in some detail explore and illustrate God’s grace and man’s inability regarding specific circumstances pertaining to God and man in a situation involving man’s requisite and conditional salvation.

     How man initially comes to God. Based on a careful study of the examples in Acts as to how men and women were saved, it is evident that they, viewed as a composite, believed, repented, confessed Jesus as the Son of God, and were baptized for the remission of sins (Acts 2: 36, 16: 31; 17: 30, 31, 16: 33; 8: 35-36, K.J.V, Rom. 10: 9, 10; Acts 2: 38, 16: 33). You will observe that in each of these instances, the emphasis pertaining to salvation is not on those who believed, repented, confessed, and were baptized, but the stress is on the precipitating means of producing these acts. For instance, in the matter of belief, the accent is on God having done so much for man and the recording miracles enabling belief (John 20: 30, 31). Regarding water baptism, an act that many say is not essential, thinking that if its essentiality is admitted, then it would be a work of merit, notice the emphasis on Jesus’ death and resurrection as being the impetus for man being baptized (Rom. 6).

     The act of prayer. Prayer is a wonderful privilege belonging to the faithful child of God (cp. Prov. 28: 9, I John 3: 22). The Christian need not faint, but express his needs to a caring Heavenly Father (Luke 18: 1). Prayer presupposes God’s willingness to hear, bless, and guide his people (Matt. 6: 9-15). In the matter of prayer, God is seen as omniscient and sovereign (Matt. 6: 8). God is aware of each of his children, even in the case of their temptations and the individually providing of a way of escape (I Cor. 10: 13).

     Again, relative to prayer where is any allowed or justified glory for man to claim? God is a loving Father, attentive to the needs of his children and who only provides what is good for them (Matt. 7: 7-12). Some say, "Yes, but man must ask; hence, there is the place for merit on man’s part!" Man is to ask and obey God’s commandments (Matt. 7: 7, 6: 8, I John 3: 22). Asking and obedience do require effort or work, but in view of God’s role in prayer, where is any opportunity for resident glory or merit in the mere fact of man asking or humble obedience? (Matt. 7: 7, 6: 8).

     The circumstance of teaching the gospel to others. Christians are charged with the responsibility of teaching the gospel to the lost (cp. Phili. 2: 16). In fact, individual Christians teaching those with whom they come in contact is the primary cause of the phenomenal spread of the gospel in the First Century (cp. Acts 8: 1-4).

     The message of the gospel is Jesus died for all men and God’s grace has also appeared to all men (Heb. 2: 8, 9, Tit. 2: 11ff.). "Gospel" means "good news" and the good news is that man can have remission of sins based on Jesus’ blood and through and in Jesus, have the hope of eternal life in heaven (Matt. 26: 28, John 14: 6).

     When the Christian extends the word of life, does he have any inherent merit or glory, especially in view of all involved in the gospel? Nay, verily!

     With the foregoing in mind, now revisit Ephesians 2: 8:

     Concerned reader, we could enlarge the list of things that are involved in the life of the Christian and acts that are certainly required of both the lost and the Christian, but in each instance we would continue to see that all marvel and wonder go to God and not to the human participant. Indeed, I repeat, human participation is necessary ("through faith," Eph. 2: 8), but such participation does not provide bragging opportunity (I anticipate a number will have problems with this material on grace and man’s inability. Some, those who deny man’s essential involvement in his salvation, will take issue. Those who go too far the other way and advocate too much for man’s part in his salvation, works of merit, shall also take issue. May I kindly but with great confidence, notwithstanding, say that if you experience difficulty, the cause is more than likely a mistaken view on your part of God’s grace and/or man’s inability).