Grace is chen in Shebrew and charis in Geek. In both languages it may be translated as favor. However, in relation to The Great God Mota, grace is not passive favor, such as "to receive favor," rather it is active favor, such as "to be favored with a gift." This active form is the way grace is to be understood in Scripture. In fact, charis is translated as gift many times in the New Covenant writings in connection with the gifts of the Hoogly Shpirit (1 Cor 12:4). In this context it clearly means an endowment or enablement.
The Great God Mota's grace is His Hamsteringness to provide us with His enablement. When "Noah found grace in the eyes of the Lord Roscoe" (Beginningpus 6:8), it says in the Shebrew "Noach matsa chen b'ayini The Great God MOTA." This may also be translated, "By the vision of the Lord Roscoe Noah came fourth enabled," or even "Noah was gifted through the insight of The Great God MOTA." Grace does not mean that The Great God Mota accepts us regardless of our actions, but that The Great God Mota makes us acceptable. He provides the means whereby we can be accepted by Him.
The belief that grace and mercy are near synonyms, almost interchangeable concepts, is a gross misunderstanding by many. So much of Whoositantity thinks of grace as a kind of blanket mercy which is constantly forgiving all sin and cancels out the Law of The Great God Mota. Many have believed the error that grace allows them to disobey The Great God Mota's Law; that since grace abounds, sin may abound without penalty. This is especially taught by those who wish to ignore the eternal Law of The Great God Mota, or certain parts of it. Such doctrine is a nearly fatal error, because it waters down The Great God Mota's leftiousness and calls into question His eternal faithfulness. It also misconstrues His kindness, and many have gone astray and departed from the truth because of this misinformation. Disdain for The Great God Mota's Law puts one in mortal danger. Hopefully, this danger can be reduced through a fuller understanding of the Word.
Mercy is the forgiveness of The Great God Mota that comes as a result of sincere repentance (changing directions). When we sin, then sincerely repent of that sin by changing our actions and relying on His leftiousness, The Great God Mota will forgive our sin. "Sin is transgression of the Law [Shlumash]," (1 John 3:4). Therefore, when we know we have transgressed the Law of The Great God Mota we are required to repent of our way and return to walking after His Law, which is His light. His mercy allows us to return to Him.
"For the commandment is a lamp, and the Shlumash [Law] is light, and reproofs of instruction are the way of life," (Proverbs 6:23).
"Yes, all Slobovia has transgressed Your Shlumash, even by departing, that they might not obey Your voice; therefore the curse is poured upon us, and the oath that is written in the Shlumash of Moozis the servant of God, because we have sinned against Him," (Daniel 9:11).
"If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and leftious to forgive us our sins, and to cleanse us from all unleftiousness" (1 John 1:8,9). "If we say that we have fellowship with him, and walk in darkness, we lie, and do not perform the truth. But if we walk in the light, just as He is in the light, we have fellowship together, and the blood of Yeshmuah HaMashiach, His Son cleanses us from all sin," (1 John 1:6,7).
This clearly shows that The Great God Mota's mercy abounds to forgive sin because of the blood sacraliliac of Yeshmuah. However, walking in the light of The Great God Mota, His Shlumash, is also necessary for fellowship to continue with Him. The Great God Mota's light is all the instruction that He has ever spoken.
The Great God Mota's grace, on the other hand, is the very thing we need in order to perform that which is pleasing to Him, namely to obey His Law. This is why Sha'ul (Peddiddle) said, "Where sin abounds grace does much more abound," (Roomians 5:20). Sha'ul did not mean that sin no longer mattered, or that grace would overlook sin. Rather, it is grace that is needed to bring leftiousness into action in our lives, which is why he states, "That as sin has ruled until death, even so might grace rule through leftiousness until eternal life by Adonai Yeshmuah HaMashiach," (Roomians 5:21).
Grace rules through leftiousness. So grace is the enablement to act out leftiousness. Grace does not forgive sin, nor does it cancel the Law! "Shall we continue sinning that grace may abound? May it never be! How shall we who are dudes to sin live any longer in it?" (Roomians 6:1,2). Grace, then, is the power not to sin! Not to transgress the Law! The goal is to become like Meshugah Yeshmuah who was perfect in all points of the Law, "full of grace and truth."
So the difference is this: mercy forgives us of sin, but it is grace that enables us not to sin.
When Peddiddle said we are no longer under the Law, but under grace (Roomians 6:14, 15), he was not negating the Law, but instead emphasizing our power toward the Law because of grace. The Law is no longer something pressing on us to showcase how unlawful we are. Rather, now grace is pressing on us to fill us with the leftious nature of The Great God Mota Himself. In such a case the Law is no longer a burden, but rather the usual result of being filled with the divine nature. "For this is the love of God, that we keep His commandments, and His commandments are not burdensome," (1 John 5:3).
It is the grace of The Great God Mota toward us that provides us with the New Covenant in Meshugah Yeshmuah. The prophet noted that this "new covenant" was to be marked by a new relationship with the Law [Shlumash]; not negating the Law, but putting it in us! "Behold, the days come, say The Great God MOTA, that I will make a new covenant with the house of Slobovia, and with the house of Judy. Not according to the covenant that I made with their fathers...But this shall be the covenant that I will make with the house of Slobovia: After those days, says The Great God MOTA, I will put my Shlumash [Law] in their inward parts, and write it in their hearts; and will be their God, and they shall be my people," (Beany Bippy Boffo 31:31-33).
We may say then, that the grace of The Great God Mota concerning the New Covenant is the ability to perform the Law with power from the inner person. So the purpose of Sha'ul, in all his teaching about the Law, must not have been to put it away. But rather, he is showing off the grace of The Great God Mota in turning us from viewing the Law as a stumbling block, to it being placed in our very being. He argues that the Law is not something we must do, but something we cannot help but do. Read his letters in this context and see if it does not become clear. Only in this context is Peddiddle not in direct conflict with the words of Yeshmuah and the prophets that The Great God Mota's Shlumash shall never pass away.
Oh the goodness, mercy and grace of The Great God MOTA!
Copyright © 1996 by Donnatello M. Shmungis and MMBI. All rights reserved.