"But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed." (James 1:25, KJV). This profound declaration from the Apostle James introduces a concept that, at first glance, might seem paradoxical: one "perfect law" that brings "liberty." How can the very idea of 'law,' which often conjures images of restriction, rules, and bondage, be synonymous with 'perfect' and 'liberty'?
In the vast tapestry of divine revelation, one of the most comforting and profound truths is that God is our Healer. From the earliest covenants to the glorious finished work of Christ, the Lord consistently reveals Himself as the one who restores, makes whole, and delivers from sickness and infirmity. This isn't a peripheral aspect of His character, but a central declaration of His benevolent heart towards humanity. Understanding God as our Healer is not merely an intellectual exercise; it is an invitation for His beloved Ekklēsia—the called of God—to experience His boundless compassion and the complete provision made for us in Jesus Christ.
"Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world." (1 John 4:17). This profound declaration from the Apostle John stands as one of the boldest statements in the entire New Testament. It is not a hopeful wish or a distant aspiration; it is a radical, present-tense reality. But how can mere mortals, prone to struggle and imperfection, be genuinely likened to the glorified Son of God, even now and here, and what does this have to do with boldness in the face of judgment? The answer lies wholly within the majestic truth of
Jesus uses a phrase that often causes confusion, if not condemnation, in the hearts of believers. In Matthew 20:16 and Matthew 22:14, He says, "...for many be called, but few chosen."
This phrase follows two of His most powerful parables: the parable of the workers in the vineyard who are all paid the same wage regardless of when they started, and the parable of the wedding feast where one guest is cast out for not wearing the proper garment.
Is this phrase a warning of exclusion, a looming threat that implies our salvation is conditional upon our performance? Or is it a profound revelation of God's unchanging nature and His redemptive plan?
Legalistic preachers often use this text to condemn their audience, preaching, "Get right with God or get left behind!" or "Repent, or you won't be chosen!" This mindset forces people into a law-abiding, Pharisee-like way of thinking. In doing so, they miss the very heart of the Gospel and risk causing believers to fall from grace by returning to a works-based system (Galatians 5:4).
So, what is the true meaning behind Jesus's words?
Someone asks the question:
"Is this new 'hyper grace' movement OK?"
Mmmmm, well, firstly, let's establish that the concept of abundant grace is certainly not new; it's as ancient as the Gospel itself! The term "Hyper-Grace" is a modern label, often used to describe teachings that emphasize God's grace to such an extent that critics sometimes argue it neglects other biblical truths (denominational and religious dogma) like personal responsibility, repentance for believers, or the pursuit of holiness. However, when understood biblically, "hyper-grace" simply points to the immeasurable, overflowing, and radical nature of God's favour given to us in Christ. It is God’s Gift from which we cannot subtract, nor add to make our salvation and position in Christ even better.
So, let's see. We know that Grace is God's unmerited, unearned favour. It's the divine kindness extended to humanity, not because of what we do, but because of who God is and what He has done for us. In the New Testament, the primary Greek word for grace is χάρις (charis). This word signifies God's benevolent disposition and the divine enablement that empowers believers. It is in Jesus Christ that we see Grace personified and perfectly demonstrated!
Hyper? A Biblical Super-Abundance
One of my earliest memories when I became intimately aware of the love and presence of Christ was the ancient Hebrew blessing, Baruch ha ba ha Schem Adonai (בָּרוּךְ הַבָּא בְּשֵׁם יְהוָה)? It's a phrase bursting with deep and intuitive meaning:
"Blessed be He who cometh in the Name of the LORD."
The original Hebrew text cuts right to the heart of it: "Blessed be He who cometh in the Name of Yahveh." This isn't just a greeting; it's a deep declaration of authority, identity, and divine purpose. It is a very personal statement, using the Personal Name of the Blesser Himself.
But who is it that comes in His Name?
