Understanding the Biblical Doctrine of Unmerited Divine Favor

The biblical doctrine of unmerited divine favor, often referred to as grace, describes God's benevolent disposition and actions toward humanity, which are not based on human merit or worthiness ^{[9, 10]}. This concept is central to Christian theology, emphasizing that salvation and spiritual blessings are gifts from God, freely given. The Hebrew word ḥēn and the Greek word charis are commonly translated as "grace" or "favor" and convey this idea of undeserved kindness ^[1].

The Old Testament provides foundational insights into God's favor. For instance, the Lord's favor is depicted as the source of mercy, spiritual life, and wisdom ^[3]. Proverbs 3:3-4 suggests that mercy and truth lead to favor, while Proverbs 8:35 states that spiritual wisdom leads to it ^[3]. Saints are described as obtaining God's favor, being encompassed by it, strengthened by it, and even made victorious through it ^[3]. Job 10:12 indicates that preservation comes through God's favor, and Psalm 89:17 speaks of being exalted in it ^[3]. Even domestic blessings are traced to divine favor (Proverbs 18:22) ^[3]. The Old Testament also shows that God's favor can be given in response to prayer (Job 33:26) and is an assurance against enemies (Psalm 41:11) ^[3].

A significant aspect of unmerited favor in the Old Testament is seen in God's covenant with Israel. In Deuteronomy 9:6, Moses explicitly tells the Israelites that God is giving them the promised land not because of their righteousness, but as a gift of divine goodness ^[7]. This passage underscores that their possession of the land was entirely due to God's kindness, exceeding any merit they might claim ^[7]. John Gill, in his commentary on this verse, highlights that this principle extends to the doctrines of justification and salvation, which are likewise not based on human righteousness but on God's unmerited grace ^[7].

In the New Testament, the concept of grace is further developed and becomes intrinsically linked with the person and work of Jesus Christ. Hebrews 12:28 encourages believers to "have grace, through which we serve God acceptably, with reverence and awe" ^[1]. This implies that grace is not merely a passive reception of blessing but an active empowerment for worship and service. The same book warns against "failing of the grace of God" (Hebrews 12:15), suggesting that it is possible to neglect or fall short of its benefits ^[2].

The apostle Paul frequently emphasizes that salvation is "of grace, through faith alone" and not "on account of their merits" ^[5]. In Romans 4:4-5, one tradition argues that if a reward is given for work, it is considered a debt, not a gift. However, if one believes in God who justifies the ungodly, their faith is counted as righteousness ^[5]. This distinction is crucial: the reward for saints is from God and is "of grace" rather than being earned ^[5]. Paul reiterates this in Romans 11:6, stating that if salvation is by grace, it is no longer by works, "otherwise grace would no longer be grace" ^[5]. This perspective aligns with the idea that God's good pleasure is the basis for the reward of saints (Matthew 20:14-15; Luke 12:32) ^[5].

The unmerited nature of divine favor is also evident in the context of suffering and persecution. Calvin, in his commentary on Philippians, notes that faith and the constancy to endure persecutions are "unmerited gifts of God" ^[6]. one tradition argues that adoption into God's family cannot be separated from the cross, implying that the ability to bear suffering for Christ's sake is itself a gracious endowment ^[6]. This resonates with 1 Peter 2:19, which commends enduring pain and suffering unjustly "because of conscience toward God" ^[4]. Such endurance is not a means to earn favor but a manifestation of grace already received.

The idea that God rewards good works, despite their lack of inherent merit, is also addressed. Jamieson, Fausset & Brown, commenting on Hebrews 6:10, explain that God is "not unrighteous" to forget the work and labor of love shown by believers ^[8]. They clarify that this reward is not based on any inherent right or merit of the believer, as a servant only does their duty, and human performances are imperfect ^[8]. Instead, the reward stems from God's gracious promise, making it "His promise, not our merits, which would make it unrighteous were He not to reward His people's works" ^[8]. God, in this view, will not be indebted to anyone ^[8].

The concept of unmerited favor also highlights human unworthiness. Jacob, in Genesis 32:10, confesses, "I am not worthy of the least of all the mercies" ^[9]. Calvin interprets this as Jacob acknowledging that God's mercies greatly exceeded his deserts ^[9]. This sentiment is echoed in the Psalms, where the psalmist pleads, "Have mercy upon us, O Lord, have mercy upon us," recognizing that merit is not a basis for their request ^[13]. This plea for mercy, repeated for emphasis, demonstrates an understanding that their need for divine intervention is not earned but freely given ^[13].

Even in instances where individuals might appear to be rewarded "according to their righteousness," biblical commentators clarify that this does not imply merit. John Gill, discussing Psalm 18:19, states that if applied to David, "his own personal righteousness, or of works of righteousness done by him, for these merit nothing at the hand of God" ^[11]. He explains that human righteousness is imperfect, cannot be accounted as righteousness by God's law, is unprofitable to God, and even if perfect, is merely duty and therefore not rewardable ^[11]. This reinforces the consistent biblical teaching that God's favor and blessings are fundamentally unmerited.

The glory of God is often seen as the ultimate purpose of this unmerited favor. When the poor saints in Jerusalem received aid from the Gentile churches, they "glorify God" by giving thanks, acknowledging Him as the author of all grace and goodness ^[12]. This act of glorifying God for His unmerited favor underscores that the ultimate beneficiary of grace is God Himself, as His character of benevolence and generosity is revealed.

Sources

Hebrews “Therefore, receiving a Kingdom that can’t be shaken, let us have grace, through which we serve God acceptably, with reverence and awe, -- Hebrews 12:28”
Hebrews “Hebrews 12:15 (YLT) — looking diligently over lest any one be failing of the grace of God, lest any root of bitterness springing up may give trouble, and through this many may be defiled;”
Torrey's Topical Textbook “Torrey's Topical Textbook: Favour of God, The — Christ the special object of -- Lu 2:52. Is the source of Mercy. -- Isa 60:10. Spiritual life. -- Ps 30:5. Spiritual wisdom leads to -- Pr 8:35. Mercy and truth lead to -- Pr 3:3,4. Saints Obtain. -- Pr 12:2. Encompassed by. -- Ps 5:12. Strengthened by. -- Ps 30:7. Victorious through. -- Ps 44:3. Preserved through. -- Job 10:12. Exalted in. -- Ps 89:17. Sometimes tempted to doubt. -- Ps 77:7. Domestic blessings traced to -- Pr 18:22. Disappointment of enemies an assured evidence of -- Ps 41:11. Given in answer to prayer -- Job 33:26. Pray for -- ”
1 Peter “For it is commendable if someone endures pain, suffering unjustly, because of conscience toward God. -- 1 Peter 2:19”
Torrey's Topical Textbook “Torrey's Topical Textbook: Reward of Saints, The — Is from God -- Ro 2:7; Col 3:24; Heb 11:6. Is of grace, through faith alone -- Ro 4:4,5,16; 11:6. Is of God's good pleasure -- Mt 20:14,15; Lu 12:32. Prepared by God -- Heb 11:16. Prepared by Christ -- Joh 14:2. As servants of Christ -- Col 3:24. Not on account of their merits -- Ro 4:4,5. Described as Being with Christ. -- Joh 12:26; 14:3; Php 1:23; 1Th 4:17. Beholding the face of God. -- Ps 17:15; Mt 5:8; Re 22:4. Beholding the glory of Christ. -- Joh 17:24. Being glorified with Christ. -- Ro 8:17,18; Col 3:4; Php 3:21; 1Jo 3:2. Sitting in j”
CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 9.5: that the Philippians may know that they have been called to the faith of Christ on this condition — that they endure persecutions on his account, as though he had said that their adoption can no more be separated from the cross, than Christ can be torn asunder from himself. Here Paul clearly testifies, that faith, as well as constancy in enduring persecutions, 91 91 “ Les afflictions et persecutions ;” — “Afflictions and persecutions.” is an unmerited gift of God. And certainly the knowledge of God is a wisdom that ”
Deuteronomy (Baptist/Reformed) “John Gill on Deuteronomy 9:6: Understand therefore that the Lord thy God giveth thee not this good land to possess it for thy righteousness,.... This is again repeated to impress it upon their minds, that it was not for any goodness of theirs, but as a gift of divine goodness to them, that they were put into the possession of the good land, which greatly exceeded any merits of theirs, and was entirely owing to the kindness of God to them, and not to any righteousness of theirs; and this he frequently inculcates, that they might have a thorough understanding of it. And so the doctrines of justi”
Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 6:10: not unrighteous--not unfaithful to His own gracious promise. Not that we have any inherent right to claim reward; for (1) a servant has no merit, as he only does that which is his bounden duty; (2) our best performances bear no proportion to what we leave undone; (3) all strength comes from God; but God has promised of His own grace to reward the good works of His people (already accepted through faith in Christ); it is His promise, not our merits, which would make it unrighteous were He not to reward His people's works. God will be no man's debtor. ”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 2 (Gen 24-50), section 9.11: no ground of hope would now be left to him. But he does not scruple to approach the heavenly tribunal with this confidence, that he shall be protected by the hand of God, under whose auspices he had ventured to return to the land of Canaan. 10. I am not worthy of the least of all the mercies 103 103 Minor sum cunctis misericordiis : “I am less than all the mercies.” — Margin of English Translation . Although this expression sounds harsh to Latin ears, the sense is not obscure. Jacob confesses, that greater mercies of God had been”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 22.16: paternal love, he cannot deny himself? And, therefore, in a certain way, he honors himself and his gifts in us. For what does he here commemorate, except his own gratuitous gifts? Therefore, he traces the cause of his beneficence to himself, and not to the merits of Abraham; for the blessing of Abraham flowed from no other source than the Divine Fountain. And we learn from the passage, what experience also teaches, that it is the peculiar privilege of the Church, to know what the Divine judgments mean, and what is their tendency.”
Psalms (Baptist/Reformed) “John Gill on Psalms 18:19: The Lord rewarded me according to my righteousness,.... Which, if applied to David, cannot be understood of his own personal righteousness, or of works of righteousness done by him, for these merit nothing at the hand of God; no reward, in strict justice, is due to them, or given to them: a man's own righteousness is imperfect, and by the law of God is not accounted a righteousness; and it is unprofitable to God, is no gain to him, and so not rewardable by him; and were it perfect, it is but man's duty, and what God has a prior right to, and so is not recompensed by ”
2 Corinthians (Baptist/Reformed) “John Gill on 2 Corinthians 9:13: Whiles by the experiment of this ministration,.... That is, the poor saints at Jerusalem having a specimen, a proof, an experience of the liberality of the Gentile churches ministered to them by the apostles, first, they glorify God; by giving thanks unto him, acknowledging him to be the author of all the grace and goodness which they, and others, were partakers of; particularly for your professed subjection to the Gospel of Christ. The Gospel of Christ is the doctrine of grace, life, and salvation by Christ, of which he is the author, as God, the subject m”
Psalms (Baptist/Reformed) “John Gill on Psalms 123:3: Have mercy upon us, O Lord, have mercy upon us,.... Merit is not pleaded; for, though servants, they knew they were unprofitable ones: but mercy is asked; whether by the awakened sinner, under first convictions, or by the backsliding professor, for forgiveness of sins, under a sense of them, or as under the correcting: and chastising hand of God for them: and which is repeated, to show the state of their case, which requires mercy, and in haste; and the eagerness of their spirit, and the earnestness of their suit, their prayer being the effectual fervent prayer of a ”

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