Using Non-Biblical Examples to Illustrate Common Grace and Moral Law

Common Grace and Moral Law: Illustrations from Non-Biblical Examples

The concept of common grace and its relation to moral law is a significant aspect of Christian theology, touching on how God's grace operates beyond the boundaries of explicit biblical revelation. Non-biblical examples have been used to illustrate this concept, drawing from various sources including Jewish, patristic, and philosophical traditions.

In Jewish tradition, the concept of hospitality is deeply rooted in the law and is considered a key virtue. The Babylonian Talmud emphasizes the importance of not causing punishment to another, even if they are righteous, citing Proverbs 17:26 ^[8]. This emphasis on treating others with kindness and respect is seen as a manifestation of common grace, where moral principles guide human behavior beyond explicit biblical commands.

Early Christian writers also drew on non-biblical sources to illustrate moral principles. Flavius Josephus, in his "Antiquities of the Jews," notes that a legislator should consider the Divine nature and imitate it, suggesting a natural law or moral framework that transcends biblical revelation ^[1]. This idea is echoed in the writings of Augustine, who discusses the utility of the law in revealing what is right, even if it is not accompanied by the assistance of grace to act upon it ^[6].

The use of non-biblical examples to illustrate common grace and moral law is also seen in the context of charity and almsgiving. The Mosaic legislation promoted a spirit of charity, and passages like Psalm 41:1 and Proverbs 14:31 naturally fostered a benevolent spirit among the people ^[4]. The practice of hospitality, regarded as a chief virtue by most nations of the ancient world, is another example where non-biblical sources are used to illustrate moral principles ^[3].

Reformed theologians like John Calvin have also engaged with the concept of common grace, discussing how it operates in the lives of believers and non-believers alike. Calvin notes that the knowledge of the law, unless accompanied by the assistance of grace, can lead to transgression rather than righteousness ^[7]. This nuanced understanding of the relationship between law, grace, and human behavior is a hallmark of Reformed theology.

In Catholic scholastic thought, Thomas Aquinas discusses the concept of ingratitude and whether favors should be withheld from the ungrateful. He cites Seneca, a non-biblical source, to argue that a person can be considered grateful even if they do not repay a favor, highlighting the complexity of moral obligations and the role of grace in human relationships ^[9].

The diversity of sources and traditions used to illustrate common grace and moral law underscores the complexity and richness of Christian theology on this topic. While different traditions may weight these concepts differently, the use of non-biblical examples to illuminate the operation of common grace and the moral law reflects a broad recognition of the universal principles of morality and the role of grace in human life.

The biblical foundation for these discussions is evident in passages like Romans 12:8, which exhorts believers to give generously, and Galatians 2:21, which underscores the relationship between law and grace in the context of justification ^{[5, 2]}. The patristic and medieval periods saw a continued engagement with these themes, drawing on a range of sources to articulate a nuanced understanding of common grace and moral law.

Sources

Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 11, section 4: life well, and give laws to others, in the first place should consider the Divine nature; and, upon the contemplation of God's operations, should thereby imitate the best of all patterns, so far as it is possible for human nature to do, and to endeavor to follow after it: neither could the legislator himself have a right mind without such a contemplation; nor would any thing he should write tend to the promotion of virtue in his readers; I mean, unless they be taught first of all, that God is the Father and Lord of all things, a”
Galatians “I don’t make void the grace of God. For if righteousness is through the law, then Christ died for nothing!” -- Galatians 2:21”
Smith's Bible Dictionary “Smith's Bible Dictionary: Hospitality — Hospitality was regarded by most nations of the ancient world as one of the chief virtues. The Jewish laws respecting strangers (Leviticus 19:33,34) and the poor, (Leviticus 23:14) seq. Deuteronomy 15:7 And concerning redemption (Leviticus 25:23) seq., etc. are framed in accordance with the spirit of hospitality. In the law compassion to strangers is constantly enforced by the words "for ye were strangers in the land of Egypt." (Leviticus 19:34) And before the law, Abraham's entertainment of the angels, (Genesis 18:1) seq., and Lot's, (Genesis 19:1) are ”
Easton's Bible Dictionary “Easton's Bible Dictionary: Alms — Not found in the Old Testament, but repeatedly in the New. The Mosaic legislation (Lev. 25:35; Deut. 15:7) tended to promote a spirit of charity, and to prevent the occurrence of destitution among the people. Such passages as these, Ps. 41:1; 112:9; Prov. 14:31; Isa. 10:2; Amos 2:7; Jer. 5:28; Ezek. 22:29, would also naturally foster the same benevolent spirit. In the time of our Lord begging was common (Mark 10:46; Acts 3:2). The Pharisees were very ostentatious in their almsgivings (Matt. 6:2). The spirit by which the Christian ought to be actuated in this d”
Romans (Protestant academic) “Tyndale House on Romans 12:8: 12:8 give generously: See also 2 Cor 8:2; 9:11, 13.”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 9 [VIII.]--THE LAW ONE THING, GRACE ANOTHER. THE UTILITY OF THE LAW. (part 1): Hence, then, it is clear that he acknowledges that grace whereby God points out and reveals to us what we are bound to do; but not that whereby He endows and assists us to act, since the knowledge of the law, unless it be accompanied by the assistance of grace, rather avails for producing the transgression of the commandment. "Where there is no law," says the apostle, "there is no transgression;"[1] and again: "I had not known lust except the law had said, Thou shalt no”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 109: 4:5-6 4:6 4:11 4:12 4:18 Colossians 1:2-3 1:4 1:5 1:5 1:9-10 1:12 1:13 1:14 1:14 1:14 1:14 1:15 1:15 1:15 1:15 1:15 1:16 1:16 1:16-18 1:17 1:18 1:19-20 1:20 1:20 1:21 1:21-22 1:24 1:24 1:26 1:26 1:26 2:2 2:3 2:3 2:3 2:3 2:3 2:10 2:11 2:12 2:12 2:13-14 2:14 2:14 2:14-15 2:16 2:16-17 2:17 2:17 2:17 2:19 2:20 2:20-21 2:23 2:23 3:1 3:1 3:1-2 3:2 3:3 3:3 3:4 3:5 3:6 3:10 3:10 3:11 3:14 3:14 3:14 3:16 3:19 3:24 3:25 4:3 4:17 1 Thessalonians 1:5 2:13 2:18 2:20 3:5 3:12 3:13 4:3 4:4 4:5 4:7 4:7 4:15 4:16 4:16 4:16-17 5:2 5:9 5:17-18 5:19 ”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Berakhot 128b.13:20: Moreover, it is inappropriate to cause the punishment of another, as it is written: “Punishment, even for the righteous, is not good” (Proverbs 17:26), even for a righteous person, it is improper to punish another.”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Ingratitude, Art. 4: Article: Whether favors should be withheld from the ungrateful? I answer that, There are two points to be considered with regard to an ungrateful person. The first is what he deserves to suffer and thus it is certain that he deserves to be deprived of our favor. The second is, what ought his benefactor to do? For in the first place he should not easily judge him to be ungrateful, since, as Seneca remarks (De Benef. iii), "a man is often grateful although he repays not," because perhaps he has ”

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